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SERMON I. 2 PETER 1.10. Wherefore the rather, Brethren, give diligence to make your Calling and Election sure.
SERMON I 2 PETER 1.10. Wherefore the rather, Brothers, give diligence to make your Calling and Election sure.
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TO give you an account why I pitch'd upon these words, it is briefly thus.
TO give you an account why I pitched upon these words, it is briefly thus.
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Having spent seventeen Sermons in treating of the Glory of Heaven for the Elect, and of the Torments of Hell for the Reprobate;
Having spent seventeen Sermons in treating of the Glory of Heaven for the Elect, and of the Torments of Hell for the Reprobate;
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I deem'd it most meet to shut up those two Doctrines in the prosecution of this Subject, of the Assurance of our Election and Vocation, that so if this Doctrine be well improved, you may have establishment in your own hearts, that you are freed from the torments of the Damned,
I deemed it most meet to shut up those two Doctrines in the prosecution of this Subject, of the Assurance of our Election and Vocation, that so if this Doctrine be well improved, you may have establishment in your own hearts, that you Are freed from the torments of the Damned,
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and may be confident you shall be stated into the Glory of Heaven, which God hath provided for all his Saints.
and may be confident you shall be stated into the Glory of Heaven, which God hath provided for all his Saints.
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And to the end you might have assurance, that you shall be freed from the one,
And to the end you might have assurance, that you shall be freed from the one,
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and shall enjoy the other, you must make it your work, according to the words of my Text, to make your Calling and Election sure:
and shall enjoy the other, you must make it your work, according to the words of my Text, to make your Calling and Election sure:
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Make but that sure, and you are sure of Heaven. This is the reason why I pitch'd upon this Subject:
Make but that sure, and you Are sure of Heaven. This is the reason why I pitched upon this Subject:
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And it is my care in preaching the Word, not to chuse those Texts that are most for my ease in study,
And it is my care in preaching the Word, not to choose those Texts that Are most for my ease in study,
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but for your profit in hearing;
but for your profit in hearing;
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that so one Subject might back another, and one Subject might strengthen another, and being put together, might more serve for your edification and knowledg.
that so one Subject might back Another, and one Subject might strengthen Another, and being put together, might more serve for your edification and knowledge.
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I shall not stand long in Prefacing:
I shall not stand long in Prefacing:
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All that I have to do in the managing of these words, are these three things.
All that I have to do in the managing of these words, Are these three things.
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1. To shew you the scope, and dependance of the words. 2. The sense and meaning.
1. To show you the scope, and dependence of the words. 2. The sense and meaning.
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3. To draw out those practical Observations which naturally flow from them: And then apply the Observations deduced.
3. To draw out those practical Observations which naturally flow from them: And then apply the Observations deduced.
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For the scope and dependance of these words: you may discern it lies thus:
For the scope and dependence of these words: you may discern it lies thus:
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Peter, who is called an Apostle of the Circumcision, that is, an Apostle whose work and Office it was to preach to the Circumcised Jewes (as it was Paul 's Office to preach to the uncircumcised Gentiles), he writ this Epistle to the dispersed Jewes, that were scattered throughout the world, through Pontus, Asia, Cappadocia, Galatia and Bythinia: Whence observe, Gods people are a scattered people. Peter, who is called an Apostle of the Circumcision, that is, an Apostle whose work and Office it was to preach to the Circumcised Jews (as it was Paul is Office to preach to the uncircumcised Gentiles), he writ this Epistle to the dispersed Jews, that were scattered throughout the world, through Pontus, Asia, Cappadocia, Galatia and Bithynia: Whence observe, God's people Are a scattered people.
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And to them he writes, that though they were persons living in different places, yet they had the same faith:
And to them he writes, that though they were Persons living in different places, yet they had the same faith:
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Simon Peter a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith. Simon Peter a servant and an Apostle of jesus christ, to them that have obtained like precious faith.
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So that you see, the Spirit of God, where it works in men, though they live in different places,
So that you see, the Spirit of God, where it works in men, though they live in different places,
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yet they shall all believe the same Truth, and all receive the same Faith: Though different in Language, yet but one God, and one Faith.
yet they shall all believe the same Truth, and all receive the same Faith: Though different in Language, yet but one God, and one Faith.
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The Spirit of God wrought the same Faith among those scattered Christians.
The Spirit of God wrought the same Faith among those scattered Christians.
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And the Apostle writing to these Jewes, he begins his Epistle, first by way of Salutation, ver. 2. Grace and peace be multiplied to you.
And the Apostle writing to these Jews, he begins his Epistle, First by Way of Salutation, ver. 2. Grace and peace be multiplied to you.
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2. He writes by way of Consolation, ver. 4. telling them that they are Partakers of the Divine Nature, that they are call'd to Glory, and shall enjoy all the Promises of the Gospel:
2. He writes by Way of Consolation, ver. 4. telling them that they Are Partakers of the Divine Nature, that they Are called to Glory, and shall enjoy all the Promises of the Gospel:
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These are the great props with which he bears up their hearts and comforts them by.
These Are the great props with which he bears up their hearts and comforts them by.
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Then 3. he proceeds by way of Exhortation, and Direction, ver. 5. and that is, that they should give diligence to add grace to grace, that they should make it their NONLATINALPHABET,
Then 3. he proceeds by Way of Exhortation, and Direction, ver. 5. and that is, that they should give diligence to add grace to grace, that they should make it their,
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or their main business for which they are sent into the world, not only to get grace, but to thrive in grace;
or their main business for which they Are sent into the world, not only to get grace, but to thrive in grace;
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and begins with Faith, because this is the foundation or mother grace. And this he presseth by a double Argument:
and begins with Faith, Because this is the Foundation or mother grace. And this he Presseth by a double Argument:
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First, considering the benefit shall redound to them, in case they perform this duty to labour to thrive in grace, ver. 8. If these things be in you and abound, they shall make you that you shall neither be barren nor unfruitful in the knowledg of the Lord Jesus.
First, considering the benefit shall redound to them, in case they perform this duty to labour to thrive in grace, ver. 8. If these things be in you and abound, they shall make you that you shall neither be barren nor unfruitful in the knowledge of the Lord jesus.
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If you make it your work to grow in grace, you shall never be a barren or unfruitful people;
If you make it your work to grow in grace, you shall never be a barren or unfruitful people;
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but you shall be growing in grace, and thriving in God still. 2. From the inconvenience that would accrue, in case they should neglect this work, ver. 9. He that lacks these things, is blind, and cannot see afar off;
but you shall be growing in grace, and thriving in God still. 2. From the inconvenience that would accrue, in case they should neglect this work, ver. 9. He that lacks these things, is blind, and cannot see afar off;
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that is, he that lacks these graces:
that is, he that lacks these graces:
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if you do not grow in grace, you will be so dim sighted, you will so deaden your comforts,
if you do not grow in grace, you will be so dim sighted, you will so deaden your comforts,
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and darken your evidences, that you can have no assurance you shall be saved.
and darken your evidences, that you can have no assurance you shall be saved.
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And then he comes in with a general Exhortation backing all this, that seeing there is this good comes by adding grace to grace,
And then he comes in with a general Exhortation backing all this, that seeing there is this good comes by adding grace to grace,
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and seeing there wil be this evil if you do it not, he brings all home by a practical inference, in the words of my Text, Wherefore, Brethren, give all diligence to make your Calling and Election sure.
and seeing there will be this evil if you do it not, he brings all home by a practical Inference, in the words of my Text, Wherefore, Brothers, give all diligence to make your Calling and Election sure.
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The words are not difficult, though indeed they are mangled by the Papists, who bring this Text to Martyrdome by their corrupt glosses.
The words Are not difficult, though indeed they Are mangled by the Papists, who bring this Text to Martyrdom by their corrupt Glosses.
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I shall only give you a brief Paraphrastical Explication, and so come to the Observations.
I shall only give you a brief Paraphrastical Explication, and so come to the Observations.
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Wherefore: ] That you may see the force of the connexion, it is as much as if the Apostle should say thus;Wherefore: ] That you may see the force of the connexion, it is as much as if the Apostle should say thus;
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Seeing there comes so great good by growing in grace, and seeing the neglect of it doth so much hurt, not only to deaden your hearts,
Seeing there comes so great good by growing in grace, and seeing the neglect of it does so much hurt, not only to deaden your hearts,
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but darken your comforts, that you can have no cleer and comfortable evidence for heaven; Therefore give diligence to make your Calling and Election sure. Wherefore the rather, brethren:
but darken your comforts, that you can have no clear and comfortable evidence for heaven; Therefore give diligence to make your Calling and Election sure. Wherefore the rather, brothers:
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] that is, Brethren, not in the flesh, but in the faith of Christ, imbracing the same faith, keeping to the same head; them the Apostle calls brethren.] that is, Brothers, not in the Flesh, but in the faith of christ, embracing the same faith, keeping to the same head; them the Apostle calls brothers.
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Wherefore the rather, brethren, give diligence: Wherefore the rather, brothers, give diligence:
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] The word in the Greek is, more emphatical, and signifies to do a thing enough, not agere, but sat agere, not in an overly and careless way, ] The word in the Greek is, more emphatical, and signifies to do a thing enough, not agere, but sat agere, not in an overly and careless Way,
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but to do a thing with industry, vigilancy and unweariedness of spirit; it should not be matter of constraint, but free and voluntary;
but to do a thing with industry, vigilancy and unweariedness of Spirit; it should not be matter of constraint, but free and voluntary;
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Give diligence. And the diligence you should use is in matters of the soul. Give diligence: In what? To make your Calling and Election sure. Give diligence. And the diligence you should use is in matters of the soul. Give diligence: In what? To make your Calling and Election sure.
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First, I must shew you what is meant by Calling; then by Election; and then shew you why Calling is set before Election,
First, I must show you what is meant by Calling; then by Election; and then show you why Calling is Set before Election,
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when in order of time election is before calling.
when in order of time election is before calling.
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1. What is meant by Calling; which, that you may understand, you must know there is a twofold Calling,
1. What is meant by Calling; which, that you may understand, you must know there is a twofold Calling,
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an external, and an internal Calling.
an external, and an internal Calling.
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The External Calling is that general invitation, which by the preaching of the Gospel, is made unto men, to invite them to come in to Jesus Christ:
The External Calling is that general invitation, which by the preaching of the Gospel, is made unto men, to invite them to come in to jesus christ:
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and most in the world are called by this call, both good and bad.
and most in the world Are called by this call, both good and bad.
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2. The Internal Calling, when the Spirit of God accompanies the outward administration of the word, to call a man from ignorance to knowledg,
2. The Internal Calling, when the Spirit of God Accompanies the outward administration of the word, to call a man from ignorance to knowledge,
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and from a state of nature to a state of grace; and of this Calling my Text means.
and from a state of nature to a state of grace; and of this Calling my Text means.
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Make your Calling sure; that is, you that live under the preaching of the Gospel, be sure you be called thereby.Make your Calling sure; that is, you that live under the preaching of the Gospel, be sure you be called thereby.
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Your calling and election: ] Election is an act of God, whereby from all eternity he doth purpose within himself, of his own pleasure and will, to bring a certain number of men unto salvation by Jesus Christ.Your calling and election: ] Election is an act of God, whereby from all eternity he does purpose within himself, of his own pleasure and will, to bring a certain number of men unto salvation by jesus christ.
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But now, how can it be said, We must make our calling and election sure? Doth not the Foundation of God stand sure, as the Apostle saith? And are not the gifts and calling of God without repentance? How then must we make our Election sure,
But now, how can it be said, We must make our calling and election sure? Does not the Foundation of God stand sure, as the Apostle Says? And Are not the Gifts and calling of God without Repentance? How then must we make our Election sure,
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when all the Decrees of God stand sure?
when all the Decrees of God stand sure?
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Beloved, when it is said, you must make these sure, you must take it in this sense;
beloved, when it is said, you must make these sure, you must take it in this sense;
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not to make them sure on Gods part; for it cannot be made more sure there then it is already;
not to make them sure on God's part; for it cannot be made more sure there then it is already;
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whom he hath elected, shall be glorified: But make it sure on your parts;
whom he hath elected, shall be glorified: But make it sure on your parts;
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that is, Labour to have a real, bottom'd, and grounded assurance that you are effectually called, that you are elected by God in his eternal Decree, to obtain life and glorie by Jesus Christ. Divines therefore give this distinction;
that is, Labour to have a real, bottomed, and grounded assurance that you Are effectually called, that you Are elected by God in his Eternal decree, to obtain life and glory by jesus christ. Divines Therefore give this distinction;
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That there is an assurance of the Object, and that is sure enough; for if God hath decreed you to glorie, that will hold sure for ever. That there is an assurance of the Object, and that is sure enough; for if God hath decreed you to glory, that will hold sure for ever.
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But then, there is a certitude of the Subject, an assurance to the person that is elected;
But then, there is a certitude of the Subject, an assurance to the person that is elected;
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and that is, when by a reflex act of faith you have a grounded perswasion in your own brests, that you are effectually called, and eternally elected:
and that is, when by a reflex act of faith you have a grounded persuasion in your own breasts, that you Are effectually called, and eternally elected:
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An assurance in your own apprehension and knowledg.
an assurance in your own apprehension and knowledge.
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Lastly, Why is Calling here set before Election, when in order of time Election is before Calling? You are called in time by the preaching of the Gospel, you are elected before all time, before the world:Lastly, Why is Calling Here Set before Election, when in order of time Election is before Calling? You Are called in time by the preaching of the Gospel, you Are elected before all time, before the world:
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Before the foundation of the world was laid he hath elected us in Christ, Eph. 1.4.Before the Foundation of the world was laid he hath elected us in christ, Ephesians 1.4.
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And if so, What is the reason that Calling in my Text is put before Election?
And if so, What is the reason that Calling in my Text is put before Election?
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To this I answer, Calling in order of words is placed before Election, not as if it were in time before it;
To this I answer, Calling in order of words is placed before Election, not as if it were in time before it;
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but to shew, that we can never be sure of our election, till God hath effectually called us by the preaching of the Gospel:
but to show, that we can never be sure of our election, till God hath effectually called us by the preaching of the Gospel:
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and therefore Calling is set before Election. Thus I have opened the things most material, giving you the sense of the words.
and Therefore Calling is Set before Election. Thus I have opened the things most material, giving you the sense of the words.
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The whole Verse is made up of two parts. First, Here is a main duty enjoyned;
The Whole Verse is made up of two parts. First, Here is a main duty enjoined;
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in these words, Give diligence to make your calling and election sure. Secondly, Here is a strong inducement to inforce you to this duty;
in these words, Give diligence to make your calling and election sure. Secondly, Here is a strong inducement to enforce you to this duty;
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and that in the last words, If you do these things, you shall never fall. In the Duty injoyned there are several things observable:
and that in the last words, If you do these things, you shall never fallen. In the Duty enjoined there Are several things observable:
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1. The matter of the duty: To make sure your election and calling. 2. The manner, how you must set about this duty; and that is, with diligence: Give diligence.
1. The matter of the duty: To make sure your election and calling. 2. The manner, how you must Set about this duty; and that is, with diligence: Give diligence.
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3. The motive to draw you to it, in the word Wherefore. 4. Here is the comparison between this duty and all other duties;
3. The motive to draw you to it, in the word Wherefore. 4. Here is the comparison between this duty and all other duties;
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Wherefore the rather: do this rather then all other things in the world. AndWherefore the rather: do this rather then all other things in the world. And
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Lastly, Here is that loving compellation whereby Peter would gain them to set upon the ready practice of this dutie, in that word, Brethren; Wherefore Brethren, give diligence to make your calling and election sure. Lastly, Here is that loving compellation whereby Peter would gain them to Set upon the ready practice of this duty, in that word, Brothers; Wherefore Brothers, give diligence to make your calling and election sure.
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From these five Parts there are five Points observable. As 1. From the Matter of the dutie.
From these five Parts there Are five Points observable. As 1. From the Matter of the duty.
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Make sure your election and vocation. Hence note,Make sure your election and vocation. Hence note,
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1. That it is the main and chief duty of a Christian in this life, to make this sure to his soul, that he is effectually called, and eternally elected.
1. That it is the main and chief duty of a Christian in this life, to make this sure to his soul, that he is effectually called, and eternally elected.
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2. From the Manner, how you must do this dutie; willingly, or diligently. Note hence,
2. From the Manner, how you must do this duty; willingly, or diligently. Note hence,
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2. That Christians ought to set about this duty, of making sure their effectual calling and eternall election, with a great deal of diligence.
2. That Christians ought to Set about this duty, of making sure their effectual calling and Eternal election, with a great deal of diligence.
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3. From the Motive to this dutie;
3. From the Motive to this duty;
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Wherfore Brethren. Wherefore? why, considering the evil that comes by slothfulnesse, and by neglect of improving grace,Wherefore Brothers. Wherefore? why, considering the evil that comes by slothfulness, and by neglect of improving grace,
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therefore give diligence. The Observation hence is,
Therefore give diligence. The Observation hence is,
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3. That seeing much hurt comes by slothfulnesse in not improving grace, this should strongly oblige Christians to be the more diligent in all matters of Religion.
3. That seeing much hurt comes by slothfulness in not improving grace, this should strongly oblige Christians to be the more diligent in all matters of Religion.
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4. From the Comparison of this dutie with others: Wherefore the rather, Brethren; i.e. rather then doe any thing, do this, to make your calling and election sure: Hence Note,
4. From the Comparison of this duty with Others: Wherefore the rather, Brothers; i.e. rather then do any thing, do this, to make your calling and election sure: Hence Note,
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4. That of all imployments in the world, you should rather imploy your selves with diligence in making sure of heaven:
4. That of all employments in the world, you should rather employ your selves with diligence in making sure of heaven:
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To make sure that you are effectually called, and eternally elected. Lastly, From the Compellation of Peter; Wherefore, Brethren: Note,
To make sure that you Are effectually called, and eternally elected. Lastly, From the Compellation of Peter; Wherefore, Brothers: Note,
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5. That when we would fasten Exhortations upon others to duty, we should labour to expresse to them abundance of Affection.
5. That when we would fasten Exhortations upon Others to duty, we should labour to express to them abundance of Affection.
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Here Peter, when he would urge the Jews to a dutie, insinuates into them by a loving expression, calling them Brethren;
Here Peter, when he would urge the jews to a duty, insinuates into them by a loving expression, calling them Brothers;
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Wherefore Brethren, give diligence to make your calling and election sure. Wherefore Brothers, give diligence to make your calling and election sure.
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But I should both confound your memorie, and crosse my usuall Method, should I speak of these five Doctrines thus drawn forth;
But I should both confound your memory, and cross my usual Method, should I speak of these five Doctrines thus drawn forth;
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I had rather then thus mangle the Text, give you the Scope and Substance thereof in fewer Doctrines.
I had rather then thus mangle the Text, give you the Scope and Substance thereof in fewer Doctrines.
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You may be pleased therefore in dividing the words, to draw them into two parts. 1. A dutie generally press'd, and that in these words, Give diligence.
You may be pleased Therefore in dividing the words, to draw them into two parts. 1. A duty generally pressed, and that in these words, Give diligence.
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2. The particulars wherein our diligence must be conversant, express'd: And that in two things. First, In making your calling sure.
2. The particulars wherein our diligence must be conversant, expressed: And that in two things. First, In making your calling sure.
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Secondly, In making your election sure. From the words thus divided, wil arise two Points of Doctrine.
Secondly, In making your election sure. From the words thus divided, will arise two Points of Doctrine.
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First, From the dutie press'd, Give diligence, Note,
First, From the duty pressed, Give diligence, Note,
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I. That in all matters of soul concernment, Christians ought to put forth a great deal of diligence.
I That in all matters of soul concernment, Christians ought to put forth a great deal of diligence.
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Secondly, From the particulars wherein this dutie of Diligence is to be conversant; that is, in making your Calling and Election sure. Hence observe,
Secondly, From the particulars wherein this duty of Diligence is to be conversant; that is, in making your Calling and Election sure. Hence observe,
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II. That the great diligence of a Christian ought chiefly to be imployed about this, to make sure to his soul, that he is effectually called, and eternally elected.
II That the great diligence of a Christian ought chiefly to be employed about this, to make sure to his soul, that he is effectually called, and eternally elected.
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These are the two Points I shall draw from these words.
These Are the two Points I shall draw from these words.
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I begin with the first, That in all matters of soul concernment, Christians ought to put forth a great deal of diligence.
I begin with the First, That in all matters of soul concernment, Christians ought to put forth a great deal of diligence.
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In the fifth verse it is said likewise, Give all diligence: as if all your chief endeavours should be about the concernments of your soul.
In the fifth verse it is said likewise, Give all diligence: as if all your chief endeavours should be about the concernments of your soul.
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In the managing of this Point, I shall lay down the Demonstrations of it; then the Reasons; then Apply it.
In the managing of this Point, I shall lay down the Demonstrations of it; then the Reasons; then Apply it.
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First, For the Demonstrations of it:
First, For the Demonstrations of it:
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It appears that in all Soul concernments you should put forth a great deal of diligence, by those Resemblances that the work belonging to the salvation of the sould is compared to in Scripture. As
It appears that in all Soul concernments you should put forth a great deal of diligence, by those Resemblances that the work belonging to the salvation of the should is compared to in Scripture. As
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1. Sometimes the work of Christianity in saving the soul is compared to a race: Heb. 12.2. Let us lay aside every weight, and run with patience the race that is set before us.
1. Sometime the work of Christianity in Saving the soul is compared to a raze: Hebrew 12.2. Let us lay aside every weight, and run with patience the raze that is Set before us.
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So 1 Cor. 9.24, 25. When you walk in your Gardens or Galleries, you take no pains;
So 1 Cor. 9.24, 25. When you walk in your Gardens or Galleries, you take no pains;
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but when you run a race, you labour and strive hard, and put forth all your strength to attain the end.
but when you run a raze, you labour and strive hard, and put forth all your strength to attain the end.
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Why (Beloved) matters about the Soul, they are compared to the running of a race;
Why (beloved) matters about the Soul, they Are compared to the running of a raze;
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to shew, what labours and endeavours you must put forth in all imployments of the Soul.
to show, what labours and endeavours you must put forth in all employments of the Soul.
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2. It is compared to wrestling, Eph. 6.12. We wrestle not against flesh and bloud, but against Principalities and Powers. And so 2 Tim. 2.5. An allusion to the Olympick games, and publick pastimes, when men wrestled before the common multitude, wherein they put forth all their strength and skill to throw each other down:
2. It is compared to wrestling, Ephesians 6.12. We wrestle not against Flesh and blood, but against Principalities and Powers. And so 2 Tim. 2.5. an allusion to the Olympic games, and public pastimes, when men wrestled before the Common multitude, wherein they put forth all their strength and skill to throw each other down:
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To note, that Christianity is no slight work, but a wrestling work, wherein a great deal of diligence and labour is to be put forth.
To note, that Christianity is not slight work, but a wrestling work, wherein a great deal of diligence and labour is to be put forth.
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3. It is expressed in Scripture by fighting a Battel; 2 Timoth. 4.7. We have fought a good fight.
3. It is expressed in Scripture by fighting a Battle; 2 Timothy 4.7. We have fought a good fight.
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And, As good Souldiers you have endured hardnesse, 2 Tim. 2.3.
And, As good Soldiers you have endured hardness, 2 Tim. 2.3.
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Now when men are fighting for their lives, what care, and what labour, and what diligence do they put forth to save themselves? And the work of Christianity in the concernments of the Soul is set forth by this resemblance.
Now when men Are fighting for their lives, what care, and what labour, and what diligence do they put forth to save themselves? And the work of Christianity in the concernments of the Soul is Set forth by this resemblance.
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4. It is compared to one being in an Agonie; Luke 13. ver. 24. Strive to enter in at the strait gate;
4. It is compared to one being in an Agony; Lycia 13. ver. 24. Strive to enter in At the strait gate;
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The word in the Greek is NONLATINALPHABET, Strive, till you are in an Agonie, as Christ was:
The word in the Greek is, Strive, till you Are in an Agony, as christ was:
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Christ was in an agonie in the Garden, when he sweat drops of bloud;
christ was in an agony in the Garden, when he sweat drops of blood;
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So saith Luke, Strive, and Strive, and strive till you are in an agonie, that you sweat bloud again in the work of your souls.
So Says Lycia, Strive, and Strive, and strive till you Are in an agony, that you sweat blood again in the work of your Souls.
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Now put these together, That the work of Christianitie is resembled to a race, to a fight, to be in an agonie, to wrestling, wherein men put forth the utmost of their strength;
Now put these together, That the work of Christianity is resembled to a raze, to a fight, to be in an agony, to wrestling, wherein men put forth the utmost of their strength;
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the Resemblance will hold forth this, That you must put forth a great deal of diligence in all matters of Soul concernment.
the Resemblance will hold forth this, That you must put forth a great deal of diligence in all matters of Soul concernment.
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Now for the Reasons, Why you must be thus diligent in the matters of Christianitie. I shall lay down Ten.
Now for the Reasons, Why you must be thus diligent in the matters of Christianity. I shall lay down Ten.
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1. Because diligence is required in all matters concerning the body, therefore much more should you put forth diligence in all matters concerning the Soul. Diligence is required in all matters concerning the Bodie, Eccles. 9.10. Whatever thou puttest thy hand unto, doe it with all thy might.
1. Because diligence is required in all matters Concerning the body, Therefore much more should you put forth diligence in all matters Concerning the Soul. Diligence is required in all matters Concerning the Body, Eccles. 9.10. Whatever thou puttest thy hand unto, do it with all thy might.
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And we read ( Psal. 127.) of men that Rise up early, and go to bed late,
And we read (Psalm 127.) of men that Rise up early, and go to Bed late,
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and eat the bread of carefulnesse, and all for the Bodie, to sustain that.and eat the bred of carefulness, and all for the Body, to sustain that.
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Now if you must put forth so much diligence, and use so much care to thrive in the Bodie,
Now if you must put forth so much diligence, and use so much care to thrive in the Body,
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then much more for the Soul: The Soul is a more noble piece then the Bodie;
then much more for the Soul: The Soul is a more noble piece then the Body;
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and if you must work in your Calling, you must much more work out your salvation:
and if you must work in your Calling, you must much more work out your salvation:
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If you must labour for earth, you must much more labour for heaven:
If you must labour for earth, you must much more labour for heaven:
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if you labour to laie up treasure here, you should much more labour to laie up treasure for hereafter.
if you labour to lay up treasure Here, you should much more labour to lay up treasure for hereafter.
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If you work, and toil, and all to finde subsistence for a mortall and vile Bodie, you should much more use diligence and take pains for a glorious and immortal Soul.
If you work, and toil, and all to find subsistence for a Mortal and vile Body, you should much more use diligence and take pains for a glorious and immortal Soul.
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2. Because many have miscarried to all eternitie, for the want of putting forth diligence in the matters of salvation, Heb. 12.15. Looking diligently, lest any fall from the grace of God.
2. Because many have miscarried to all eternity, for the want of putting forth diligence in the matters of salvation, Hebrew 12.15. Looking diligently, lest any fallen from the grace of God.
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Many men did fail of Gods grace, because they did not look after grace diligently.
Many men did fail of God's grace, Because they did not look After grace diligently.
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Why alas, Beloved, how many lose grace, and lose Christ for want of diligence? The five foolish Virgins lost Christ for want of diligence, Mat. 25. Luke 13.24. Many have lost heaven by using slight endeavors after heaven.
Why alas, beloved, how many loose grace, and loose christ for want of diligence? The five foolish Virgins lost christ for want of diligence, Mathew 25. Lycia 13.24. Many have lost heaven by using slight endeavors After heaven.
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Strive (saith Christ) to enter in at the strait gate, for many shall seek to enter in, and shall not be able: Strive (Says christ) to enter in At the strait gate, for many shall seek to enter in, and shall not be able:
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Their want of diligence, because they only sought, and did not strive in the wayes of heaven,
Their want of diligence, Because they only sought, and did not strive in the ways of heaven,
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therefore they fell short, and miss'd it.
Therefore they fell short, and missed it.
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3. Because all you can do for your souls, is little enough for to save them.
3. Because all you can do for your Souls, is little enough for to save them.
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I may make use of that expression, 2 Pet. 4.17. The righteous shall scarcely be saved:
I may make use of that expression, 2 Pet. 4.17. The righteous shall scarcely be saved:
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(though I know it may have reference in some sense to outward salvation only) yet I may make use of it to this purpose, that if the righteous scarcely be saved, where shall the ungodly and sinner appear? All the diligence and endeavors you can put forth, is little enough,
(though I know it may have Referente in Some sense to outward salvation only) yet I may make use of it to this purpose, that if the righteous scarcely be saved, where shall the ungodly and sinner appear? All the diligence and endeavors you can put forth, is little enough,
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and too too little to save your souls: Ephes. 6.13.
and too too little to save your Souls: Ephesians 6.13.
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Put on the whole Armour of God, that you may be able to stand in the evil day, Put on the Whole Armour of God, that you may be able to stand in the evil day,
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and when you have done all stand. A strange expression!and when you have done all stand. A strange expression!
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as much if the Apostle should say, All you can do, is little enough to stand:
as much if the Apostle should say, All you can do, is little enough to stand:
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When you have done all to stand, you can hardly stand; and when you have done all to get grace, you can hardly get grace.
When you have done all to stand, you can hardly stand; and when you have done all to get grace, you can hardly get grace.
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And therefore when all the diligence you can put forth in the wayes of God, is little enough to save the soul;
And Therefore when all the diligence you can put forth in the ways of God, is little enough to save the soul;
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and all little enough to keep on a good profession in the wayes of grace: when you have done all you can, stand: Prov. 4.24.
and all little enough to keep on a good profession in the ways of grace: when you have done all you can, stand: Curae 4.24.
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Keep thy heart with all diligence, &c. Keep thy heart with all diligence, etc.
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4. You should put forth diligence in all matters of soul concernment, because there is a great deal of labour and diligence used against your souls, and against your salvation:
4. You should put forth diligence in all matters of soul concernment, Because there is a great deal of labour and diligence used against your Souls, and against your salvation:
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As first, by the Divel, 1 Pet. 5.8. He goes about like a roaring Lyon, seeking whom he may devour:
As First, by the devil, 1 Pet. 5.8. He Goes about like a roaring lion, seeking whom he may devour:
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And Job 1. when God ask'd the Divel, Whence he came, he tells him, I come from compassing the earth to and fro.
And Job 1. when God asked the devil, Whence he Come, he tells him, I come from compassing the earth to and from.
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The Divel is stil industrious and indefatigable to damn souls; he went compassing the earth to damn souls.
The devil is still Industria and indefatigable to damn Souls; he went compassing the earth to damn Souls.
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Why (O Beloved) shall the Divel use diligence to damn thy soul, and wilt thou use none to save it? Shall he go about compassing the earth to damn thee,
Why (Oh beloved) shall the devil use diligence to damn thy soul, and wilt thou use none to save it? Shall he go about compassing the earth to damn thee,
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and wilt not thou stir one foot in Ordinances and Duties, and all to save that poor soul of thine? Again,
and wilt not thou stir one foot in Ordinances and Duties, and all to save that poor soul of thine? Again,
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as the Divel, so wicked men, they use diligence against the soul also: Matth. 23.15.
as the devil, so wicked men, they use diligence against the soul also: Matthew 23.15.
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It is said of the Pharisees, They would compass sea and land to make one Proselyte,
It is said of the Pharisees, They would compass sea and land to make one Proselyte,
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and when they had made him, they made him twofold more a child of hell then before. and when they had made him, they made him twofold more a child of hell then before.
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Mark how indefatigable they would be;
Mark how indefatigable they would be;
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they would take so great a journey to damn a poor soul? thus are wicked men. Ephes. 4.14. It is said of false Teachers, They lye in wait to deceive;
they would take so great a journey to damn a poor soul? thus Are wicked men. Ephesians 4.14. It is said of false Teachers, They lie in wait to deceive;
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they will be so industrious, they will lie and watch opportunities.
they will be so Industria, they will lie and watch opportunities.
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Beloved, look over the world, how industrious will your companions be to draw you to sin, to draw you to the Alehouse, to draw you to profaneness? And therefore seeing wicked men use diligence to damn your souls, have not you reason in all matters of soul concernment to put forth a great deal of diligence?
beloved, look over the world, how Industria will your Sodales be to draw you to since, to draw you to the Alehouse, to draw you to profaneness? And Therefore seeing wicked men use diligence to damn your Souls, have not you reason in all matters of soul concernment to put forth a great deal of diligence?
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5. Because wicked men put forth a great deal of diligence to damn their own souls,
5. Because wicked men put forth a great deal of diligence to damn their own Souls,
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and you your selves have done so in the dayes of your unregeneracy.
and you your selves have done so in the days of your unregeneracy.
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What pains will a Drunkard take to sit all day and all night at his pots? What pains will a Robber take to indure the darkness of the night.
What pains will a Drunkard take to fit all day and all night At his pots? What pains will a Robber take to endure the darkness of the night.
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the coldness of weather, the danger of being taken, and all to break open a house to get a little gain? What diligence will an Adulterer use to watch for an Harlot in the twilight, in the evening tide? Why? Shall wicked men (in the phrase of Habbakuk ) weary themselves in vanities, tire out themselves to damn their own souls;
the coldness of weather, the danger of being taken, and all to break open a house to get a little gain? What diligence will an Adulterer use to watch for an Harlot in the twilight, in the evening tide? Why? Shall wicked men (in the phrase of Habakkuk) weary themselves in vanities, tire out themselves to damn their own Souls;
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and wilt thou do nothing to save thy soul? It's said of wicked men, Micah 7.3. They do evil with both hands greedily:
and wilt thou do nothing to save thy soul? It's said of wicked men, micah 7.3. They do evil with both hands greedily:
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A man may sin with one hand enough to damn him;
A man may sin with one hand enough to damn him;
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yet they were so eager they would sin with both. Shall wicked men put forth both hands to sin,
yet they were so eager they would sin with both. Shall wicked men put forth both hands to since,
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and wilt not thou put a finger to holiness, put a hand to the wayes of God? you have a phrase, Jer. 23.10. Their whole course is evil, and therefore it is not right: A strange expression!
and wilt not thou put a finger to holiness, put a hand to the ways of God? you have a phrase, Jer. 23.10. Their Whole course is evil, and Therefore it is not right: A strange expression!
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God doth there complain of men, that they were not only wicked, but they were forcibly evil;
God does there complain of men, that they were not only wicked, but they were forcibly evil;
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they were strong in their wickedness, and laborious in their profaneness: And shall wicked men force God to damn them, as it were;
they were strong in their wickedness, and laborious in their profaneness: And shall wicked men force God to damn them, as it were;
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shall wicked men be violent in a way of sin, and wilt not thou with one hand, labour to save thy soul? An old Father seeing a Gentlewoman spend three hours in beholding her face in a Glass, to trim her self,
shall wicked men be violent in a Way of since, and wilt not thou with one hand, labour to save thy soul? an old Father seeing a Gentlewoman spend three hours in beholding her face in a Glass, to trim her self,
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when she came down he fell a weeping;
when she Come down he fell a weeping;
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being ask'd why he wept? answered, because this woman hath spent more hours in a morning to damn her self,
being asked why he wept? answered, Because this woman hath spent more hours in a morning to damn her self,
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then ever I spent in Religious duties to save my soul. Alas!
then ever I spent in Religious duties to save my soul. Alas!
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many men are more diligent to damn themselves, then many of us are to save our souls;
many men Are more diligent to damn themselves, then many of us Are to save our Souls;
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which should strongly engage you to put forth diligence in all matters of soul concernment.
which should strongly engage you to put forth diligence in all matters of soul concernment.
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6. Because the more diligent thou art, the less busie and operative will the motions of sin and suggestions of Satan be in thy Spirit.
6. Because the more diligent thou art, the less busy and operative will the motions of since and suggestions of Satan be in thy Spirit.
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It is the speech of Bernard, By how much the more (saith he) the Divel finds a man well imployed, by so much the less wil hee be able to fasten a temptation upon him. It is the speech of Bernard, By how much the more (Says he) the devil finds a man well employed, by so much the less will he be able to fasten a temptation upon him.
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The more diligent and the more industrious you are in heavens way, the lesse force wil the temptation of the Divel have upon you.
The more diligent and the more Industria you Are in heavens Way, the less force will the temptation of the devil have upon you.
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I remember it was the speech of Mr. Greenham, That when the Divel tempted a poor soul, she came to him for advice to resist the temptation,
I Remember it was the speech of Mr. Greenham, That when the devil tempted a poor soul, she Come to him for Advice to resist the temptation,
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and he gave her this Answer: Never be idle, but be alwaies well imployed;
and he gave her this Answer: Never be idle, but be always well employed;
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for in my own experience I found this, When the Divel came to tempt me, I would tell the Divel, I am not at leisure to hearken to thy temptations:
for in my own experience I found this, When the devil Come to tempt me, I would tell the devil, I am not At leisure to harken to thy temptations:
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and by this means I did resist his assaults.
and by this means I did resist his assaults.
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Beloved, tell the Divell when he tempts you, you are not at leisure to lend an ear to his temptations,
beloved, tell the devil when he tempts you, you Are not At leisure to lend an ear to his temptations,
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and then he will never fasten upon you.
and then he will never fasten upon you.
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The Divel never gets advantage of us, but either when we are out of Gods way,
The devil never gets advantage of us, but either when we Are out of God's Way,
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or idle, or have our hands in some sinful imployment; and then the Divel gets power over us.
or idle, or have our hands in Some sinful employment; and then the devil gets power over us.
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If once you slack in diligence, in this spirituall industry, you doe even tempt the Divel to tempt you:
If once you slack in diligence, in this spiritual industry, you do even tempt the devil to tempt you:
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you lay your selves open to a world of sin, and a world of snares. As you know it is with water, whilest the streame keeps running, it keeps clear;
you lay your selves open to a world of since, and a world of snares. As you know it is with water, whilst the stream keeps running, it keeps clear;
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but let it stand still, it breeds frogs and toads, and all manner of filth. So while you keep going, you keep cleare;
but let it stand still, it breeds frogs and toads, and all manner of filth. So while you keep going, you keep clear;
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but doe but once flag in your diligence, and stand still, and O what a puddle of filth and sin will thy heart be!
but do but once flag in your diligence, and stand still, and O what a puddle of filth and since will thy heart be!
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The Keys that you keep in your pocket, and use every day, are bright; but keyes seldome used, the very rust eats them out.
The Keys that you keep in your pocket, and use every day, Are bright; but keys seldom used, the very rust eats them out.
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So it is with your graces; not used with diligence, they will soon grow rustie, and decay;
So it is with your graces; not used with diligence, they will soon grow rusty, and decay;
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the less diligent you are, the more will sin and Satan fasten upon you. Heb. 6.12. We desire you, saith the Apostle, every one of you to shew the same diligence:
the less diligent you Are, the more will sin and Satan fasten upon you. Hebrew 6.12. We desire you, Says the Apostle, every one of you to show the same diligence:
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to what? that you be not slothfull.
to what? that you be not slothful.
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As if he should say, if once you slack in diligence, the sin of slothfulnesse will soon grow upon you.
As if he should say, if once you slack in diligence, the since of slothfulness will soon grow upon you.
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Whereas now, the more diligent you are, the lesse busie and operative will the suggestions of Satan,
Whereas now, the more diligent you Are, the less busy and operative will the suggestions of Satan,
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and the operations of sin be in thy soul While men slept, the enemy came and sowed tares, Mat. 13.25.
and the operations of since be in thy soul While men slept, the enemy Come and sowed tares, Mathew 13.25.
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As you know it is with the body, A man that is given to live a Sedentarie life, a life of sitting, those bodies are more exposed to ill humors, (And therefore the life of Schollars is a life exposed most to diseases,) but those whose livelihoods are in handycrast trades, alwaies in motion, and stirring;
As you know it is with the body, A man that is given to live a Sedentary life, a life of sitting, those bodies Are more exposed to ill humours, (And Therefore the life of Scholars is a life exposed most to diseases,) but those whose livelihoods Are in handycrast trades, always in motion, and stirring;
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the motion expels the ill humors, that they cannot seize upon the body.
the motion expels the ill humours, that they cannot seize upon the body.
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It is so in the soul, the lesse you Act in matters of foul concernment, the more spiritual diseases and spirituall infirmities will grow upon you.
It is so in the soul, the less you Act in matters of foul concernment, the more spiritual diseases and spiritual infirmities will grow upon you.
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Whereas the more active and industrious you are, the lesse power will ill distempers and humors have to seize upon the soul.
Whereas the more active and Industria you Are, the less power will ill distempers and humours have to seize upon the soul.
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7. Because the more diligent you are in matters pertaining to the soul, the nearer resemblance and conformitie you carry to Jesus Christ:
7. Because the more diligent you Are in matters pertaining to the soul, the nearer resemblance and conformity you carry to jesus christ:
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you read of Christ, that he went about alwaies doing good:
you read of christ, that he went about always doing good:
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And when his father and mother mist him, and went three daies sorrowing to seek him,
And when his father and mother missed him, and went three days sorrowing to seek him,
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and having found him, askt him, where hast thou been? Wot ye not, saith Christ, I was about my fathers businesse? As if he should say;
and having found him, asked him, where hast thou been? Wot you not, Says christ, I was about my Father's business? As if he should say;
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I was not about any evill work, but to glorifie my God, and promote the honour of my father: this was my work.
I was not about any evil work, but to Glorify my God, and promote the honour of my father: this was my work.
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And elsewhere he tels us, it was his meat and drink to doe the wil of his father:
And elsewhere he tells us, it was his meat and drink to do the will of his father:
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Here was a diligent person indeed.
Here was a diligent person indeed.
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Why, the more industrious you are, and the more diligent you are in matters of the soul, the more like you are to Jesus Christ.
Why, the more Industria you Are, and the more diligent you Are in matters of the soul, the more like you Are to jesus christ.
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And where can there be a better pattern for you to resemble, or a better Copie for you to write by?
And where can there be a better pattern for you to resemble, or a better Copy for you to write by?
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8. Because the more diligent you are in this imployment, the more peace, and the more profit will accrue to your own souls.
8. Because the more diligent you Are in this employment, the more peace, and the more profit will accrue to your own Souls.
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The more peace will accrue, the more industrious you are. 2. Pet. 3.14. Be you diligent, saith the Apostle;
The more peace will accrue, the more Industria you Are. 2. Pet. 3.14. Be you diligent, Says the Apostle;
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for what? that you may be found of Christ in peace without spot, and blameless. So Isa. 32.17. The work of righteousnesse is peace, and the effect thereof quietnesse for ever.
for what? that you may be found of christ in peace without spot, and blameless. So Isaiah 32.17. The work of righteousness is peace, and the Effect thereof quietness for ever.
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It is not the bare habit, or having of grace, that is peace;
It is not the bore habit, or having of grace, that is peace;
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but it is the working of it, and being industrious in it, and the acting of it in your lives that brings peace to your souls.
but it is the working of it, and being Industria in it, and the acting of it in your lives that brings peace to your Souls.
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And then it will not only bring peace; but it brings profit also. I may say as Solomon saith; Prov. 10.4. The hand of the diligent maketh rich.
And then it will not only bring peace; but it brings profit also. I may say as Solomon Says; Curae 10.4. The hand of the diligent makes rich.
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I am sure, the hand of a diligent Christian, that is industrious in Gods waies, will make him rich in grace;
I am sure, the hand of a diligent Christian, that is Industria in God's ways, will make him rich in grace;
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when those who are spirituall sluggards, will come to spirituall povertie.
when those who Are spiritual sluggards, will come to spiritual poverty.
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So 1 Cor. 15. last, Be stedfast, unmoveable, alwaies abounding in the work of the Lord,
So 1 Cor. 15. last, Be steadfast, Unmovable, always abounding in the work of the Lord,
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for as much as you know your labour shall not be in vaine in the Lord. for as much as you know your labour shall not be in vain in the Lord.
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If then you are industrious in the work of grace, it shall not be in vain,
If then you Are Industria in the work of grace, it shall not be in vain,
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but you shall get by all that you do in the Lord.
but you shall get by all that you do in the Lord.
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9. Because you have lost more grace in a little time then you can ever regain by all the diligence you can put forth should you live never so long.
9. Because you have lost more grace in a little time then you can ever regain by all the diligence you can put forth should you live never so long.
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You had all graces once in Adam, but Adam, by one morsel of forbidden fruit lost all that grace, which you cannot now regain by never so much diligence.
You had all graces once in Adam, but Adam, by one morsel of forbidden fruit lost all that grace, which you cannot now regain by never so much diligence.
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Should you pray til you can speak no more; and should you sigh to the breaking of your loyns;
Should you pray till you can speak no more; and should you sighs to the breaking of your loins;
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should every word be a sigh, and every sigh a tear, and every tear a drop of blood, you would never be able to recover that grace which you lost in Adam; You obliterated the beautiful image of God;
should every word be a sighs, and every sighs a tear, and every tear a drop of blood, you would never be able to recover that grace which you lost in Adam; You obliterated the beautiful image of God;
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You lost that knowledg by the commission of one sin, which you cannot regain by ten thousand Sermons, or doing ten thousand Duties.
You lost that knowledge by the commission of one since, which you cannot regain by ten thousand Sermons, or doing ten thousand Duties.
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Have not you therefore need of diligence, seeing you have lost so much in so little time, which by all your diligence you will never fully recover?
Have not you Therefore need of diligence, seeing you have lost so much in so little time, which by all your diligence you will never Fully recover?
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10. Because the best of you have lived a long time either using diligence to damn your selves,
10. Because the best of you have lived a long time either using diligence to damn your selves,
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or else taking no care to save your selves, one or both; therefore you had need now to set about the work.
or Else taking no care to save your selves, one or both; Therefore you had need now to Set about the work.
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Beloved, I may say as Seneca did of the heathen, That a great part of mans life doth pass away in doing evil, the greatest part in doing nothing, the whole of a mans life in doing other things then he should do.
beloved, I may say as Senecca did of the heathen, That a great part of men life does pass away in doing evil, the greatest part in doing nothing, the Whole of a men life in doing other things then he should do.
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And truly so I may say to you, A great part of your lives hath past in sinning away your salvation, in taking pains to damn your own souls;
And truly so I may say to you, A great part of your lives hath passed in sinning away your salvation, in taking pains to damn your own Souls;
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and if not so gross, I believe a great part hath past away in doing nothing for your salvation;
and if not so gross, I believe a great part hath passed away in doing nothing for your salvation;
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in not praying for salvation, in not hearing for salvation, in not reading for salvation, in not mourning for salvation, in doing nothing for heaven:
in not praying for salvation, in not hearing for salvation, in not reading for salvation, in not mourning for salvation, in doing nothing for heaven:
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and if it be so, that you have thus spent your time, you have great cause now to put your hand to the work,
and if it be so, that you have thus spent your time, you have great cause now to put your hand to the work,
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and to use all diligence in matters pertaining to your salvation.
and to use all diligence in matters pertaining to your salvation.
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A man going a journey, that hath gone the greatest part of his time out of his way, he had need mend his pace when he comes into the right way again:
A man going a journey, that hath gone the greatest part of his time out of his Way, he had need mend his pace when he comes into the right Way again:
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so if we have spent the most part of our time in vain, we had need give the more diligence for the time to come.
so if we have spent the most part of our time in vain, we had need give the more diligence for the time to come.
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SERMON II. 1 PET. 2.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON II 1 PET. 2.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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HAving in the morning finish'd the Doctrinal part of this general Point, I shall now only make a short Use,
HAving in the morning finished the Doctrinal part of this general Point, I shall now only make a short Use,
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and then pass to the particulars wherein you should be diligent.
and then pass to the particulars wherein you should be diligent.
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1 Now, Is this true, That in all matters of soul concernment, you must put forth a great deal of diligence? Then first in applying this Doctrine, I must proceed by way of Caution:
1 Now, Is this true, That in all matters of soul concernment, you must put forth a great deal of diligence? Then First in applying this Doctrine, I must proceed by Way of Caution:
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and I shal lay down four Cautions, that you may not run into any mistakes about this Point.
and I shall lay down four Cautions, that you may not run into any mistakes about this Point.
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First, That though God cals for a great deal of diligence at your hands, in the matters of your souls,
First, That though God calls for a great deal of diligence At your hands, in the matters of your Souls,
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yet this doth no way presuppose, as if you could draw out, or put forth this diligence, by your own native power;
yet this does not Way presuppose, as if you could draw out, or put forth this diligence, by your own native power;
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but that God that commands you strength, that God must give you strength to do what he commands. Psal. 68.28. Thy God hath commanded thy strength:
but that God that commands you strength, that God must give you strength to do what he commands. Psalm 68.28. Thy God hath commanded thy strength:
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What then? can a man therefore put forth his own strength? No, but the prayer follows;
What then? can a man Therefore put forth his own strength? No, but the prayer follows;
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strengthen O God, that which thou commandest us. strengthen Oh God, that which thou Commandest us.
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Implying, that though God did command their strength, they could not put it out by their own power;
Implying, that though God did command their strength, they could not put it out by their own power;
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but they would make a praier to back the Command: Lord thou commandst us to be strong, Lord, strengthen that which thou commandest.
but they would make a prayer to back the Command: Lord thou Commandest us to be strong, Lord, strengthen that which thou Commandest.
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So that though God call for your diligence, and call for your strength; yet cannot you put forth any strength by your own power.
So that though God call for your diligence, and call for your strength; yet cannot you put forth any strength by your own power.
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Austine upon this Consideration hath this passage: when I have a will, saith he, to do good, I have not a power;Augustine upon this Consideration hath this passage: when I have a will, Says he, to do good, I have not a power;
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and when I have power, I have not a will;
and when I have power, I have not a will;
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and herein I see my own weaknesse, and that I must be beholding to Christ for strength.
and herein I see my own weakness, and that I must be beholding to christ for strength.
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You can as well carrie on the work of Creation, as the work of Conversion by your own strength.
You can as well carry on the work of Creation, as the work of Conversion by your own strength.
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You can as well conquer a world of armed men alone, as conquer one Suggestion of the Divel by your own power.
You can as well conquer a world of armed men alone, as conquer one Suggestion of the devil by your own power.
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Though God doth call for your obedience, and to put forth your diligence, yet this supposeth not,
Though God does call for your Obedience, and to put forth your diligence, yet this Supposeth not,
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as if you could do this by your own strength; but that God that Commands you diligence, that God must stir it up in you.
as if you could do this by your own strength; but that God that Commands you diligence, that God must stir it up in you.
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2. When God calls for your diligence in matters of soul Concernment, take this Caution;
2. When God calls for your diligence in matters of soul Concernment, take this Caution;
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that you do not discharge your duty in expressing a great deal of zeal and diligence in matters of your soul,
that you do not discharge your duty in expressing a great deal of zeal and diligence in matters of your soul,
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unlesse you do it in a right manner, and to a right end.
unless you do it in a right manner, and to a right end.
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People think, if they can be diligent in hearing, and diligent in reading, and diligent in praying, and in receiving Sacraments;
People think, if they can be diligent in hearing, and diligent in reading, and diligent in praying, and in receiving Sacraments;
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that then, they discharge their dutie, and answer the Command of my text, to be diligent.
that then, they discharge their duty, and answer the Command of my text, to be diligent.
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No Beloved, you do not answer your dutie to God in expressing diligence in that which is materially good,
No beloved, you do not answer your duty to God in expressing diligence in that which is materially good,
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unlesse you do it in a right manner, and to a right end.
unless you do it in a right manner, and to a right end.
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You have an instance in Jehu: 2. Kings 10. He was a marvellous industrious man in many good matters concerning the worship of God:
You have an instance in Jehu: 2. Kings 10. He was a marvellous Industria man in many good matters Concerning the worship of God:
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at one time he kild the worshippers of Baal, at another time he puld down the houses where they worshipped,
At one time he killed the worshippers of Baal, At Another time he pulled down the houses where they worshipped,
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and broke the graven Images in pieces.
and broke the graved Images in Pieces.
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At another time he calls out to Jehonadab, to see his zeal for the Lord of Hosts. Wonderfull diligent!
At Another time he calls out to Jehonadab, to see his zeal for the Lord of Hosts. Wonderful diligent!
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and yet all this was not done in a good manner, nor to a right end.
and yet all this was not done in a good manner, nor to a right end.
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Not in a good manner, because it was but done by halfs, not throughly;
Not in a good manner, Because it was but done by halfs, not thoroughly;
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for though he destroyed the Images of Baal, yet he worshipt the Idols at Bethel. And then not to a right end,
for though he destroyed the Images of Baal, yet he worshipped the Idols At Bethel. And then not to a right end,
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because he did not shew this zeal and industry out of any supreme reference to Gods glory,
Because he did not show this zeal and industry out of any supreme Referente to God's glory,
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but only out of a politick end; to establish himself in his kingdom, 2 Kings 10.31.
but only out of a politic end; to establish himself in his Kingdom, 2 Kings 10.31.
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So that you may put forth such diligence in reading, and hearing, and in receiving, and the like;
So that you may put forth such diligence in reading, and hearing, and in receiving, and the like;
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and yet, if not done in a right manner, and to a right end, you doe not perform the dutie of my Text. For take this as a Rule in Divinitie, that when God commands a dutie, all the circumstances included in the dutie must be observed,
and yet, if not done in a right manner, and to a right end, you do not perform the duty of my Text. For take this as a Rule in Divinity, that when God commands a duty, all the Circumstances included in the duty must be observed,
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or else that dutie is not done aright.
or Else that duty is not done aright.
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As when you pray, you must not leave out one circumstance or qualitie required in a prayer,
As when you pray, you must not leave out one circumstance or quality required in a prayer,
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if so, God will not accept your prayer. So here, God commands your diligence, if you are not diligent in a right manner,
if so, God will not accept your prayer. So Here, God commands your diligence, if you Are not diligent in a right manner,
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and to a right end, your diligence is not right.
and to a right end, your diligence is not right.
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3. Though you put forth never so much diligence in the matters of your soul, all those acts you do, are none or them meritorious:
3. Though you put forth never so much diligence in the matters of your soul, all those acts you do, Are none or them meritorious:
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you do not get heaven for praying, nor get heaven for reading, nor get heaven for hearing,
you do not get heaven for praying, nor get heaven for reading, nor get heaven for hearing,
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though haply you get not heaven without it.
though haply you get not heaven without it.
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Good works, they may be causes of Salvation in this sense, Causes without which you cannot be saved; Good works, they may be Causes of Salvation in this sense, Causes without which you cannot be saved;
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but all your obedience, and all your diligence are no causes for which you are saved,
but all your Obedience, and all your diligence Are no Causes for which you Are saved,
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or which may any way move God to save you. So that though you are never so diligent, this diligence is not meritorious at all:
or which may any Way move God to save you. So that though you Are never so diligent, this diligence is not meritorious At all:
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Why? Because to make it meritorious, say Divines, three things must concur; First, The thing must be done freely, not as a debt.
Why? Because to make it meritorious, say Divines, three things must concur; First, The thing must be done freely, not as a debt.
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Secondly, It must be done with a mans own native and proper strength, and not a horrowed power.
Secondly, It must be done with a men own native and proper strength, and not a horrowed power.
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Thirdly, It must be done perfectly. And therefore Divines say, (and that upon good reason too) That all our obedience,
Thirdly, It must be done perfectly. And Therefore Divines say, (and that upon good reason too) That all our Obedience,
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and all our actings in the wayes of grace cannot be meritorious: Why?
and all our actings in the ways of grace cannot be meritorious: Why?
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Because (First) We do them not as a free gift, but as a due debt:
Because (First) We do them not as a free gift, but as a due debt:
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we owe God this diligence, and owe him this dutie; and therefore cannot merit, because we onely pay God his due.
we owe God this diligence, and owe him this duty; and Therefore cannot merit, Because we only pay God his endue.
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If you lend a man money, will you thank and reward him to pay you your own? No:
If you lend a man money, will you thank and reward him to pay you your own? No:
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it is your due, he ought to repay you. All duties in matters of the soul are Gods due, of right belonging to him, and therefore cannot be meritorious.
it is your due, he ought to repay you. All duties in matters of the soul Are God's due, of right belonging to him, and Therefore cannot be meritorious.
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Secondly, This diligence, could you put it forth by your own strength, you had somewhat wherein to boast;Secondly, This diligence, could you put it forth by your own strength, you had somewhat wherein to boast;
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but all your diligence is put forth by a borrowed strength, by a strength derived from Jesus Christ, by a strength from the Covenant of grace;
but all your diligence is put forth by a borrowed strength, by a strength derived from jesus christ, by a strength from the Covenant of grace;
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it is thence you fetch power to perform all acts of obedience, and spiritual diligence. Thirdly, It cannot merit, because it is not perfect:
it is thence you fetch power to perform all acts of Obedience, and spiritual diligence. Thirdly, It cannot merit, Because it is not perfect:
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nay, you are so far from meriting by your obedience, that you merit nothing but hell for the defects in your obedience,
nay, you Are so Far from meriting by your Obedience, that you merit nothing but hell for the defects in your Obedience,
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and the imperfections that are remaining in your best services.
and the imperfections that Are remaining in your best services.
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4. Take this Caution, That though all the diligence you can put forth cannot be meritorious for God to save you;
4. Take this Caution, That though all the diligence you can put forth cannot be meritorious for God to save you;
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yet take this for truth, that the more you abound in spiritual industrie in the matters of the Soul, the more likely you are to receive fuller income of joy,
yet take this for truth, that the more you abound in spiritual industry in the matters of the Soul, the more likely you Are to receive fuller income of joy,
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and fuller increase of grace in your souls:
and fuller increase of grace in your Souls:
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To him that hath shall be given, and it shall be given him much more abundantly: To him that hath shall be given, and it shall be given him much more abundantly:
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That is, to him that hath improved his graces, and used them wel, they shall be given more abundantly:
That is, to him that hath improved his graces, and used them well, they shall be given more abundantly:
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Thou hast been faithful in a little, thou shalt be ruler over much. Thou hast been faithful in a little, thou shalt be ruler over much.
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The more you act, and the more diligent you are in the matters of your soul, the more likely you are to be eminent and increasing in grace above others.
The more you act, and the more diligent you Are in the matters of your soul, the more likely you Are to be eminent and increasing in grace above Others.
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It is a note that an Author hath upon the Apostle Paul. Pual was the most eminent of all the Apostles;
It is a note that an Author hath upon the Apostle Paul. Paul was the most eminent of all the Apostles;
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no Apostle like Paul, none outstript him.
no Apostle like Paul, none outstripped him.
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Now Divines ask the reason, why Paul should be more eminent then the rest of the Apostles, who saw Christ in the flesh;
Now Divines ask the reason, why Paul should be more eminent then the rest of the Apostles, who saw christ in the Flesh;
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whereas Paul saw him onely in a vision, and no where else; yet Paul was more eminent then any other Apostle? and they give this reason:
whereas Paul saw him only in a vision, and no where Else; yet Paul was more eminent then any other Apostle? and they give this reason:
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Paul was in labours more abundant; Paul was more industrious, putting out his gifts and graces,Paul was in labours more abundant; Paul was more Industria, putting out his Gifts and graces,
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and God did blesse that industry with a fuller increase of the graces of Gods Spirit then others had:
and God did bless that industry with a fuller increase of the graces of God's Spirit then Others had:
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So that, though God gives us not heaven for our growth in grace;
So that, though God gives us not heaven for our growth in grace;
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yet ordinarily God intails a greater measure and increase of gifts upon the wel using of them while we are in the world:
yet ordinarily God intails a greater measure and increase of Gifts upon the well using of them while we Are in the world:
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Open your mouthes wide, and God will fill them. Open your mouths wide, and God will fill them.
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The more wide we are in our desires and expectations, the more we shall be filled. 2. For Reprehension:
The more wide we Are in our Desires and Expectations, the more we shall be filled. 2. For Reprehension:
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Is it so, that in all matters of soul concernment we should put forth a great deal of diligence? then this should be a great scourge to that sluggishnesse of spirit that most men in the world are guilty of.
Is it so, that in all matters of soul concernment we should put forth a great deal of diligence? then this should be a great scourge to that sluggishness of Spirit that most men in the world Are guilty of.
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What benummedness, and what sluggishnesse of spirit do most men lie under? Many men are as David was, 1 King. 1.1. who when he grew old, he was so cold, no clothes could warm him.
What benumbedness, and what sluggishness of Spirit do most men lie under? Many men Are as David was, 1 King. 1.1. who when he grew old, he was so cold, no clothes could warm him.
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There are many men, that haply have been hot and zealous in profession;
There Are many men, that haply have been hight and zealous in profession;
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yet in processe of time they are grown so cold, that all Ordinances can not warm them.
yet in process of time they Are grown so cold, that all Ordinances can not warm them.
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And though ordinarily, the words of the wise (saith Solomon ) are as nails and goads;
And though ordinarily, the words of the wise (Says Solomon) Are as nails and goads;
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they are as nails to fasten us in a course of profession, they are as goads to put us on;
they Are as nails to fasten us in a course of profession, they Are as goads to put us on;
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every Ordinance is as a goad in our side, still putting us on in a course of holinesse:
every Ordinance is as a goad in our side, still putting us on in a course of holiness:
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yet O that sluggishnesse, and O that deadnesse of spirit that lies upon mens hearts, they go but a snails pace in the way to heaven;
yet Oh that sluggishness, and Oh that deadness of Spirit that lies upon men's hearts, they go but a snails pace in the Way to heaven;
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whereas they can run as fast as a Dromedarie in the waies of sin.
whereas they can run as fast as a Dromedary in the ways of since.
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It is the Observation of a Rabbi, That the Snail above all other creatures, was by God pronounced unclean,
It is the Observation of a Rabbi, That the Snail above all other creatures, was by God pronounced unclean,
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because of its slow and easie pace:
Because of its slow and easy pace:
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God looks upon thee as an unclean man, and an unclean woman, that hast a sluggish and a slow spirit in matters of Christianity.
God looks upon thee as an unclean man, and an unclean woman, that hast a sluggish and a slow Spirit in matters of Christianity.
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There are many men that like no life like an idle life;
There Are many men that like no life like an idle life;
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they are never wearie so much, as they are wearie of doing good, and wearie of duties;
they Are never weary so much, as they Are weary of doing good, and weary of duties;
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an hour at a Sermon, a day at a Fast, a little time at prayer quite tires them;
an hour At a Sermon, a day At a Fast, a little time At prayer quite tires them;
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whereas ways of vanitie, and wayes of pleasure, they are never weary of.
whereas ways of vanity, and ways of pleasure, they Are never weary of.
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It was the speech of that Epicure Marcus Lepidus, who lying under a shady tree, upon a Sun-shine day, stretching himself, cryes out, O would to God this were to take pains to live at ease.
It was the speech of that Epicure Marcus Lepidus, who lying under a shady tree, upon a Sunshine day, stretching himself, cries out, Oh would to God this were to take pains to live At ease.
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There are many men as sottish as he:
There Are many men as sottish as he:
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they could wish, I would to God to sit in a Tavern were the way to go to heaven;
they could wish, I would to God to fit in a Tavern were the Way to go to heaven;
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I would to God to walk in the fields, to sit at the door on the Sabbath day, that this were the way to Heaven;
I would to God to walk in the fields, to fit At the door on the Sabbath day, that this were the Way to Heaven;
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many men would be saved more easily!
many men would be saved more Easily!
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Why, how should this condemn that great sluggishness and idleness of mens spirits, that they do so little in the matters of soul concernment?
Why, how should this condemn that great sluggishness and idleness of men's spirits, that they do so little in the matters of soul concernment?
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Beloved, you have cause to labour, because you find many that have taken pains for Heaven, that never came to Heaven.
beloved, you have cause to labour, Because you find many that have taken pains for Heaven, that never Come to Heaven.
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Many shall strive to enter, but shall not be able, Luke 13. Had not you therefore need to take heed? Nay, Beloved, suppose (it is a supposition Aegidius hath, though not true, Many shall strive to enter, but shall not be able, Lycia 13. Had not you Therefore need to take heed? Nay, beloved, suppose (it is a supposition Aegidius hath, though not true,
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yet I say suppose it) that all the world should be saved, but one man,
yet I say suppose it) that all the world should be saved, but one man,
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yet, saith he, you have cause to take pains to be happy, lest you should be that one man should perish.
yet, Says he, you have cause to take pains to be happy, lest you should be that one man should perish.
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If all the world should be saved but one man only;
If all the world should be saved but one man only;
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if only one man should be damned, I have cause to labour with all my might, that I be not that one man.
if only one man should be damned, I have cause to labour with all my might, that I be not that one man.
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Here then, great cause you have, not to ly under sluggishness, in all matters pertaining to the soul.
Here then, great cause you have, not to lie under sluggishness, in all matters pertaining to the soul.
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You have a great deal of work to do, and haply but a little time;
You have a great deal of work to do, and haply but a little time;
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if you knew the greatness of your work and shortnesse of your time, haply you would now set about the business of your salvation.
if you knew the greatness of your work and shortness of your time, haply you would now Set about the business of your salvation.
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It was the speech of young King Charles of Sicily, lying upon his death-bed:
It was the speech of young King Charles of Sicily, lying upon his deathbed:
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I have scarce yet begun to live, and now, wo is me, I am compelled to die.
I have scarce yet begun to live, and now, woe is me, I am compelled to die.
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Beloved, Many of you may have cause to say thus, you have scarce yet done one good action, that may give you any evidence to be happie with Christ another day:
beloved, Many of you may have cause to say thus, you have scarce yet done one good actium, that may give you any evidence to be happy with christ Another day:
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Happily you have not yet begun to be Christians, and you may be soon called to die;
Happily you have not yet begun to be Christians, and you may be soon called to die;
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and what an affliction would this be to you, that you have hardly begun to live a life of grace,
and what an affliction would this be to you, that you have hardly begun to live a life of grace,
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and yet you must die the life of nature. This diligence is conversant about many things. 1. In getting grace.
and yet you must die the life of nature. This diligence is conversant about many things. 1. In getting grace.
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Here you have a great work to do, to get grace, Above all gettings get understanding:
Here you have a great work to do, to get grace, Above all gettings get understanding:
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And the difficulty of getting grace, doth shew the goodness of grace. As we say in nature, the most vile things, are most obvious to the eye,
And the difficulty of getting grace, does show the Goodness of grace. As we say in nature, the most vile things, Are most obvious to the eye,
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and most common to be found;
and most Common to be found;
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you have stones and dirt every where, but things of a more excellent nature, are more hard to come by;
you have stones and dirt every where, but things of a more excellent nature, Are more hard to come by;
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if you would have Gold, you must dig into the earth; if you would have Pearle, you must dive into the sea:
if you would have Gold, you must dig into the earth; if you would have Pearl, you must dive into the sea:
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things that are excellent, nature hath made them hard to come by:
things that Are excellent, nature hath made them hard to come by:
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This shewes the goodness of those matters which concern the soul, that they are very hard to be got. Prov. 22, 4. Seek for wisdome as for silver,
This shows the Goodness of those matters which concern the soul, that they Are very hard to be god. Curae 22, 4. Seek for Wisdom as for silver,
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and dig for it as for hidden Treasure. And then, 2. Diligence is required not only to get grace, but to keep it; and dig for it as for hidden Treasure. And then, 2. Diligence is required not only to get grace, but to keep it;
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and it is no less skil to keep grace, then to get it, the•e are so many temptations lie in your way.
and it is no less skill to keep grace, then to get it, the•e Are so many temptations lie in your Way.
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And then 3. to watch the heart, that doth conspire against your graces, and against your soul: Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. 4. In examining the heart:
And then 3. to watch the heart, that does conspire against your graces, and against your soul: Curae 4.23. Keep thy heart with all diligence, for out of it Are the issues of life. 4. In examining the heart:
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Psal. 64.6 The heart is deep; and Psal. 77.6. All these considered, you have cause to take pains in all the matters of the soul. Thus having finish'd this Doctrine;Psalm 64.6 The heart is deep; and Psalm 77.6. All these considered, you have cause to take pains in all the matters of the soul. Thus having finished this Doctrine;
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I now pass to the Particulars, to which this diligence is applied. Give diligence: to what? why, To make your Calling and Election sure.
I now pass to the Particulars, to which this diligence is applied. Give diligence: to what? why, To make your Calling and Election sure.
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From whence, the second Observation I shal draw, is this:
From whence, the second Observation I shall draw, is this:
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That Christians, that profess the Gospel, ought to put forth a great deal of industry and diligence to make this sure to their souls, that they are effectually called, and eternally elected. That Christians, that profess the Gospel, ought to put forth a great deal of industry and diligence to make this sure to their Souls, that they Are effectually called, and eternally elected.
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Give diligence to make your Calling and Election sure. Give diligence to make your Calling and Election sure.
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Now I cannot handle this Doctrine in the bulk of it, but must of necessitie take it into parts,
Now I cannot handle this Doctrine in the bulk of it, but must of necessity take it into parts,
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and handle it piece by piece, that so I may give you the strength of the whole Observation in the Application of it.
and handle it piece by piece, that so I may give you the strength of the Whole Observation in the Application of it.
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And seeing Calling lies in the front, I shall in a few Sermons treat of that.
And seeing Calling lies in the front, I shall in a few Sermons Treat of that.
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And the Point from thence, will be this: That,
And the Point from thence, will be this: That,
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Christians ought to put forth a great deal of diligence, to make this sure to their souls, that they are effectually Called. Christians ought to put forth a great deal of diligence, to make this sure to their Souls, that they Are effectually Called.
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Beloved, This is a very material Point I am now upon, especially in this deceitful age, wherein men plunge themselves into a gulph of presumption, wherein many times men take faith upon trust, and Christ upon trust.
beloved, This is a very material Point I am now upon, especially in this deceitful age, wherein men plunge themselves into a gulf of presumption, wherein many times men take faith upon trust, and christ upon trust.
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It is meet that you that live under the Gospel, should trie your Calling by the Gospel,
It is meet that you that live under the Gospel, should try your Calling by the Gospel,
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whether it be true or no;
whither it be true or no;
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there may be an external Cal, when there is no inward calling by the operation of the Spirit upon your hearts.
there may be an external Cal, when there is no inward calling by the operation of the Spirit upon your hearts.
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In the managing of this Point, I shall shew you these three things. First, What Effectual Calling is.
In the managing of this Point, I shall show you these three things. First, What Effectual Calling is.
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Secondly, Why you are required to put forth a great deal of diligence, to make your Calling sure to your souls?
Secondly, Why you Are required to put forth a great deal of diligence, to make your Calling sure to your Souls?
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Thirdly, By what Characters or Discoveries you may be assured in your own hearts that you are effectually called.
Thirdly, By what Characters or Discoveries you may be assured in your own hearts that you Are effectually called.
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First, What Effectual Calling is? You say we must make it sure, therefore what is the nature of it? For answer, you may take this description of it.
First, What Effectual Calling is? You say we must make it sure, Therefore what is the nature of it? For answer, you may take this description of it.
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Effectual Calling is the fruit of Gods Election, whereby God of his free grace works a wonderful change in the heart of an Elect person, by the inward operation of the Spirit accompanying the outward Ministry of the word; Effectual Calling is the fruit of God's Election, whereby God of his free grace works a wondered change in the heart of an Elect person, by the inward operation of the Spirit accompanying the outward Ministry of the word;
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by vertue of which, the soul is brought from under the dominion of sin and Satan, into a state of grace,
by virtue of which, the soul is brought from under the dominion of since and Satan, into a state of grace,
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and so made meet for the enjoyment of God in glory. and so made meet for the enjoyment of God in glory.
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Now I shal not take this apart, but commit it to your memorie and judgment to apprehend:
Now I shall not take this apart, but commit it to your memory and judgement to apprehend:
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Only in this description, there are laid down four differences to distinguish effectual Calling from that ordinary or outward Calling that wicked men have by the Ministrie of the Word. As
Only in this description, there Are laid down four differences to distinguish effectual Calling from that ordinary or outward Calling that wicked men have by the Ministry of the Word. As
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1. Effectual Calling in the description, is said to be a fruit of Gods Election; but outward or general Calling is a fruit only of common providence.
1. Effectual Calling in the description, is said to be a fruit of God's Election; but outward or general Calling is a fruit only of Common providence.
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God by an over-ruling providence sends the Gospel among a people, and thereby calls them to an outward compliance and conformitie;
God by an overruling providence sends the Gospel among a people, and thereby calls them to an outward compliance and conformity;
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but effectual Calling is a fruit of Gods Election.
but effectual Calling is a fruit of God's Election.
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2. It is said in the description, that Effectual Calling, it changes the heart, whereby God works a wonderful change in the heart:
2. It is said in the description, that Effectual Calling, it changes the heart, whereby God works a wondered change in the heart:
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but an external Calling no way reacheth the heart, only worketh some kind of civil or common alteration in the life.
but an external Calling no Way reaches the heart, only works Some kind of civil or Common alteration in the life.
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3. It's said, Effectual Calling is wrought by the inward operation of the Spirit accompanying the outward Ministry of the word;
3. It's said, Effectual Calling is wrought by the inward operation of the Spirit accompanying the outward Ministry of the word;
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whereas an External Call is only by the word, but no inward saving work of the Spirit at all.
whereas an External Call is only by the word, but no inward Saving work of the Spirit At all.
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4. Its said of Effectual Calling, that it is from the dominion of sin; but External Calling is only from the external acts of sin.
4. Its said of Effectual Calling, that it is from the dominion of since; but External Calling is only from the external acts of since.
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Indeed by an external calling the word may have that power over a man, as to restrain and keep in the visible and external actings of sin,
Indeed by an external calling the word may have that power over a man, as to restrain and keep in the visible and external actings of since,
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but it no way works upon the inclination to take off the affection from sin:
but it no Way works upon the inclination to take off the affection from since:
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wheras this effectual Calling works upon the heart, and works to the subduing and destroying of the power of sin,
whereas this effectual Calling works upon the heart, and works to the subduing and destroying of the power of since,
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as well as the actings of it.
as well as the actings of it.
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Secondly, Why doth God require, that we should put forth such great diligence in making sure that we are effectually called, by the Spirit of Jesus Christ in the Gospel? There are three Reasons why this should be?
Secondly, Why does God require, that we should put forth such great diligence in making sure that we Are effectually called, by the Spirit of jesus christ in the Gospel? There Are three Reasons why this should be?
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First, Because there are many professing the Gospel, that do harbour ungrounded perswasions that they are effectually called, when they are not.
First, Because there Are many professing the Gospel, that do harbour ungrounded persuasions that they Are effectually called, when they Are not.
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Now if many men be deceived, why may not you? And if many are apt to be deceived about this matter, have not you great cause to be diligent,
Now if many men be deceived, why may not you? And if many Are apt to be deceived about this matter, have not you great cause to be diligent,
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lest you are deceived also? The Jewes of old, they boasted of their Calling; and said, We have Abraham to our father: but Christ confutes that;
lest you Are deceived also? The Jews of old, they boasted of their Calling; and said, We have Abraham to our father: but christ confutes that;
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If you were Abrahams children (saith he) you would do the works of Abraham: If you were Abrahams children (Says he) you would do the works of Abraham:
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but you seek to kill me, which Abraham did not. But then they go higher, John 8.46. they were effectually called, For God is our Father: but you seek to kill me, which Abraham did not. But then they go higher, John 8.46. they were effectually called, For God is our Father:
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No, saith Christ, You are of your father the Divel.
No, Says christ, You Are of your father the devil.
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Thus many men run into these gross mistakes, to believe they are effectually called, when they are not.
Thus many men run into these gross mistakes, to believe they Are effectually called, when they Are not.
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Many are called outwardly that are not called effectually, Matth. 22.14. And therefore it concerns you, not to be deceived in this great business.
Many Are called outwardly that Are not called effectually, Matthew 22.14. And Therefore it concerns you, not to be deceived in this great business.
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Secondly, Because there is this natural aptness in all of us, in things that are of any value concerning the bodie;
Secondly, Because there is this natural aptness in all of us, in things that Are of any valve Concerning the body;
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you wil be sure to make sure of them.
you will be sure to make sure of them.
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It may be, if you have Brass and Pewter, or baser Mettals, your Kitchin shal serve for that;
It may be, if you have Brass and Pewter, or baser Metals, your Kitchen shall serve for that;
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but things of greater value, as Pearls and Diamonds, they must be in the Closet, and in a Cabinet in that Closet, you wil be sure to ensure them.
but things of greater valve, as Pearls and Diamonds, they must be in the Closet, and in a Cabinet in that Closet, you will be sure to ensure them.
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Why, how much more should you ensure this great and precious Jewel of Effectual Calling, that so much concerns your immortal souls? When you buy Land, you will be sure your Title is good;
Why, how much more should you ensure this great and precious Jewel of Effectual Calling, that so much concerns your immortal Souls? When you buy Land, you will be sure your Title is good;
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to draw up your evidences, so as to be firm in Law.
to draw up your evidences, so as to be firm in Law.
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You know Merchants, if they venture a great or most part of their estate at sea, where happily there may be hazard in the Voyage, they will run speedily to ensure a great part of their Commodities. Beloved, this should you do;
You know Merchant's, if they venture a great or most part of their estate At sea, where happily there may be hazard in the Voyage, they will run speedily to ensure a great part of their Commodities. beloved, this should you do;
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this bodie of yours is the Ship, and the Merchandize and Freight in this Ship is your souls;
this body of yours is the Ship, and the Merchandise and Freight in this Ship is your Souls;
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and this Ship is going a great Voyage to Glorie, Glorie is the Port whither this Ship is to come;
and this Ship is going a great Voyage to Glory, Glory is the Port whither this Ship is to come;
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you shall meet with many dangers in your way, haply with storms and tempests of temptation;
you shall meet with many dangers in your Way, haply with storms and tempests of temptation;
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yea, haply you may run upon the rocks of presumption, or quick-sands of despair. O now, run to the ensuring Office:
yea, haply you may run upon the Rocks of presumption, or quicksands of despair. O now, run to the ensuring Office:
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what's that? why, run to seek the Testimonie of Christs Spirit in your own Spirit, by the word, to evidence unto you upon good ground, that the Ship shal be safe,
what's that? why, run to seek the Testimony of Christ Spirit in your own Spirit, by the word, to evidence unto you upon good ground, that the Ship shall be safe,
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and the Commodities brought secure to the Haven; that Ship, Bodie, Soul and all shal come safe to Heaven.
and the Commodities brought secure to the Haven; that Ship, Body, Soul and all shall come safe to Heaven.
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Beloved, if men wil thus ensure their Estates, you have much more reason to ensure your souls.
beloved, if men will thus ensure their Estates, you have much more reason to ensure your Souls.
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For believe it, if you make not sure your souls, if you suffer shipwrack, ye are turned Bankrupts presently;
For believe it, if you make not sure your Souls, if you suffer shipwreck, you Are turned bankrupts presently;
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bankrupt to God, you lose him for ever.
bankrupt to God, you loose him for ever.
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It is said of an old Usurer, That when any man came to borrow money of him, he would hardly trust one in twentie;
It is said of an old Usurer, That when any man Come to borrow money of him, he would hardly trust one in twentie;
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and being ask'd the reason, Why he would do so? O (saith he) it is good to be sure.
and being asked the reason, Why he would do so? O (Says he) it is good to be sure.
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Why (Beloved) shal an Usurer in all his ways be so secure, and so heedful in all his disbursments, that he could say, It is good to be sure? and may not I much more say to you, It is good to be sure of heaven? it is good to be sure you are effectually called by Jesus Christ;
Why (beloved) shall an Usurer in all his ways be so secure, and so heedful in all his disbursements, that he could say, It is good to be sure? and may not I much more say to you, It is good to be sure of heaven? it is good to be sure you Are effectually called by jesus christ;
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it is good to be sure that you are Christians in truth, not in name only;
it is good to be sure that you Are Christians in truth, not in name only;
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that you are Christians in Deed, not in Profession only. O it is good to make your Calling and Election sure.
that you Are Christians in Deed, not in Profession only. O it is good to make your Calling and Election sure.
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Thirdly, Christians should labour to assure this, because the more assured you are of your Effectual Calling, the more it wil heighten and increase your inward peace and comfort, 1 Pet. 1.8. In whom believing, ye rejoyce with joy unspeakeable and full of glory.
Thirdly, Christians should labour to assure this, Because the more assured you Are of your Effectual Calling, the more it will heighten and increase your inward peace and Comfort, 1 Pet. 1.8. In whom believing, you rejoice with joy unspeakable and full of glory.
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It is verie observable, that in all the Epistles of the New Testament, where the Apostle speaks of their effectual calling to be Saints, in the very next verse he salutes them with these words, Grace and Peace be towards you, 1 Cor. 1.2. You are called to be Saints, Grace and peace be towards you.
It is very observable, that in all the Epistles of the New Testament, where the Apostle speaks of their effectual calling to be Saints, in the very next verse he salutes them with these words, Grace and Peace be towards you, 1 Cor. 1.2. You Are called to be Saints, Grace and peace be towards you.
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Rom. 1 6, 7. Called to be Saints grace and peace be multiplied towards you and so in everie Epistle besides;
Rom. 1 6, 7. Called to be Saints grace and peace be multiplied towards you and so in every Epistle beside;
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to note that when a man is effectually called, the more assurance he hath of his calling, the more peace he hath in his own conscience.
to note that when a man is effectually called, the more assurance he hath of his calling, the more peace he hath in his own conscience.
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It wil greaten your peace, and greaten your inward comforts, therefore you should labour after this assurance of your effectual Calling.
It will greaten your peace, and greaten your inward comforts, Therefore you should labour After this assurance of your effectual Calling.
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And thus having shewn you what Effectual Calling is, and why you must give diligence to make this sure:
And thus having shown you what Effectual Calling is, and why you must give diligence to make this sure:
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I now pass to a third Querie.
I now pass to a third Querie.
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What are the Characters or discoveries, whereby my soul may be assured that I am effectually called by Jesus Christ? And in the dispatch of this, I shal resolve it only by these two general heads.
What Are the Characters or discoveries, whereby my soul may be assured that I am effectually called by jesus christ? And in the dispatch of this, I shall resolve it only by these two general Heads.
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First, You may be assured of your effectual Calling, if God hath taken that method with your souls, which he doth ordinarily take with those, whom he doth effectually call.
First, You may be assured of your effectual Calling, if God hath taken that method with your Souls, which he does ordinarily take with those, whom he does effectually call.
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Secondly, If the Lord hath wrought in you those saving effects or concomitants, which do ordinarily accompanie those that are thus effectually called:
Secondly, If the Lord hath wrought in you those Saving effects or concomitants, which do ordinarily accompany those that Are thus effectually called:
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if these two things be done, you may have a seal, and assurance in your own hearts, that you also are effectually called.
if these two things be done, you may have a seal, and assurance in your own hearts, that you also Are effectually called.
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Beloved, it is not for Ministers to flatter you: there are among many in the world, but few that are called;
beloved, it is not for Ministers to flatter you: there Are among many in the world, but few that Are called;
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among many that are called, but few elected; and therefore do not flatter your selves.
among many that Are called, but few elected; and Therefore do not flatter your selves.
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If upon trial you find you are not in the number of Gods Called ones, go home and bewail your unregerierate and unconverted estate.
If upon trial you find you Are not in the number of God's Called ones, go home and bewail your unregerierate and unconverted estate.
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But before I can speak of this method, I must first lay down some mistakes, that are held by erroneous minds about the method God takes in calling a sinner home to himself.
But before I can speak of this method, I must First lay down Some mistakes, that Are held by erroneous minds about the method God Takes in calling a sinner home to himself.
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A first mistake is of the Pelagians; who hold this, that a man is able to call and convert himself.
A First mistake is of the Pelagians; who hold this, that a man is able to call and convert himself.
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Now this opinion doth quite exclude and justle out God from having any hand therein:
Now this opinion does quite exclude and justle out God from having any hand therein:
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they say, A Christian is able to call and convert himself, having only a general concurrence and assistance from God.
they say, A Christian is able to call and convert himself, having only a general concurrence and assistance from God.
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2. Of the Arminians; and they hold this, That Effectual Calling consists only in moral perswasions,
2. Of the Arminians; and they hold this, That Effectual Calling consists only in moral persuasions,
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and may be resisted by the person that is thus called;
and may be resisted by the person that is thus called;
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and that a man being called into a state of grace, may fall from his Calling and fall from his grace,
and that a man being called into a state of grace, may fallen from his Calling and fallen from his grace,
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and so have no profit by his Calling at all; which is a most uncomfortable opinion;
and so have no profit by his Calling At all; which is a most uncomfortable opinion;
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and surely God would never take this method in calling of his people.
and surely God would never take this method in calling of his people.
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3. That of the Papists; & they say, That God cals & ordains a sinner to glorie,
3. That of the Papists; & they say, That God calls & ordains a sinner to glory,
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but it is upon the foresight of his good works.
but it is upon the foresight of his good works.
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God foresaw how good and holie the man would be, and therefore God would chuse and call him to glorie.
God foresaw how good and holy the man would be, and Therefore God would choose and call him to glory.
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But this hath no ground from Scripture neither.
But this hath no ground from Scripture neither.
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4. That of the Familists; and they hold this, That Gods method in calling a sinner is not by the outward Ministrie of the word,
4. That of the Familists; and they hold this, That God's method in calling a sinner is not by the outward Ministry of the word,
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but it is by raptures and revelations, and by divine inspirations, and extraordinarie waies of working:
but it is by raptures and revelations, and by divine inspirations, and extraordinary ways of working:
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but this is not Gods usual method, though God sometimes take this way, as he did by Paul, who was called this way after an extraordinarie manner:
but this is not God's usual method, though God sometime take this Way, as he did by Paul, who was called this Way After an extraordinary manner:
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Yet this is not Gods odinarie rule.
Yet this is not God's odinarie Rule.
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5. There is another Mistake, and that is of those who press a necessitie of such measures of legal horrour and terror upon the consciences of men, else they can never be saved.
5. There is Another Mistake, and that is of those who press a necessity of such measures of Legal horror and terror upon the Consciences of men, Else they can never be saved.
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Sometimes Ministers have been so harsh now and then, (though indeed no such cause to blame them as is pretended) yet sometimes lashes break out, that men must be so and so humbled, in such a measure, and so long for duration.
Sometime Ministers have been so harsh now and then, (though indeed no such cause to blame them as is pretended) yet sometime Lashes break out, that men must be so and so humbled, in such a measure, and so long for duration.
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Now this is not Gods method to press for measure, but a great mistake about Gods manner of calling a sinner;
Now this is not God's method to press for measure, but a great mistake about God's manner of calling a sinner;
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though I must confess, this is the nearest of all the five, to that rule God takes in calling a sinner to glorie.
though I must confess, this is the nearest of all the five, to that Rule God Takes in calling a sinner to glory.
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Having thus laid down the mistakes, 'tis the easier now to find out the truth. I come now to speak of that method God takes in calling a sinner.
Having thus laid down the mistakes, it's the Easier now to find out the truth. I come now to speak of that method God Takes in calling a sinner.
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And here I shall lay down a sixfold method, in which God proceeds with those whom he doth effectually call, which if he doth so with you, you may go home with a seal upon your hearts, that you are effectually called to grace,
And Here I shall lay down a sixfold method, in which God proceeds with those whom he does effectually call, which if he does so with you, you may go home with a seal upon your hearts, that you Are effectually called to grace,
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and you shall one day come to glorie.
and you shall one day come to glory.
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First, When God goes about effectually to call a poor sinner into a state of grace, he puts a clear light into his soul, whereby he may see the hainous and aggravated nature of all his sins, more then ever he did before.
First, When God Goes about effectually to call a poor sinner into a state of grace, he puts a clear Light into his soul, whereby he may see the heinous and aggravated nature of all his Sins, more then ever he did before.
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Rom. 7.8, 8, 13. Paul tels you, Before the commandment came, he was alive, and sin was dead; Rom. 7.8, 8, 13. Paul tells you, Before the Commandment Come, he was alive, and since was dead;
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that is, before the power of the word came upon his conscience to convert him, he was alive;
that is, before the power of the word Come upon his conscience to convert him, he was alive;
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i, e. he thought he was a good man, and a just man, and he thought sin was dead, sin was destroied;i, e. he Thought he was a good man, and a just man, and he Thought since was dead, since was destroyed;
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he never knew sin so sinful: but when the commandment came sin revived, and I died:
he never knew since so sinful: but when the Commandment Come since revived, and I died:
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but when the word of God came with power upon my conscience, and light upon my judgment,
but when the word of God Come with power upon my conscience, and Light upon my judgement,
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then I saw I was a dead man, sin had kild me, and I saw sin was raigning,
then I saw I was a dead man, since had killed me, and I saw since was reigning,
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and sin was raging in me: and what then? ver. 13. I saw sin exceeding sinful:
and since was raging in me: and what then? ver. 13. I saw since exceeding sinful:
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he never saw sin so before conversion, before his Call, when he was a Pharisee; but when the word of God came with power upon his conscience to call him,
he never saw since so before conversion, before his Call, when he was a Pharisee; but when the word of God Come with power upon his conscience to call him,
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then saith he, I saw sin to be exceeding sinful.
then Says he, I saw since to be exceeding sinful.
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Now (O Beloved) hath ever God done thus with your souls? may be you look upon sin with a transient and general view,
Now (Oh beloved) hath ever God done thus with your Souls? may be you look upon since with a Transient and general view,
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but do you look upon sin so as to see more evil in sin then ever you saw before? This is the course God usually takes.
but do you look upon since so as to see more evil in since then ever you saw before? This is the course God usually Takes.
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Me thinks God deals with a converted sinner, as it is spoken in Job 33.27, 28. He looketh upon men, and if any say, I have sinned,
Me thinks God deals with a converted sinner, as it is spoken in Job 33.27, 28. He looks upon men, and if any say, I have sinned,
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and perverted that which was right, and it doth not profit me, he will deliver his soul from going down into the pit,
and perverted that which was right, and it does not profit me, he will deliver his soul from going down into the pit,
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and his life shall see the light: and his life shall see the Light:
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that is, God looks upon the mass of mankind in the world, and saith, if any man say he hath sinned,
that is, God looks upon the mass of mankind in the world, and Says, if any man say he hath sinned,
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and it did not profit him, that is, if he look upon sin as an evil,
and it did not profit him, that is, if he look upon since as an evil,
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and that he never did get good by it: then saith God, I will deliver his soul from hel, and bring him to heaven.
and that he never did get good by it: then Says God, I will deliver his soul from hell, and bring him to heaven.
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Yea, but you wil say, May be, sometimes God may do thus; to affright men, and trouble men in mind, make them see their sins:
Yea, but you will say, May be, sometime God may do thus; to affright men, and trouble men in mind, make them see their Sins:
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but is this Gods usual work? Yes, it is, ver. 29. Lo, these things worketh God oftentimes with men.
but is this God's usual work? Yes, it is, ver. 29. Lo, these things works God oftentimes with men.
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Mark, it is not a seldom work, but it is Gods work often, he will make you see your sins, see them to be fruitless,
Mark, it is not a seldom work, but it is God's work often, he will make you see your Sins, see them to be fruitless,
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and see them to be unprofitable, Lo these things God worketh oftentimes with men. Hence you read, John 16.8. When the Spirit shall come (mark his Office) he shall convince the world of sin:
and see them to be unprofitable, Lo these things God works oftentimes with men. Hence you read, John 16.8. When the Spirit shall come (mark his Office) he shall convince the world of since:
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The first act of the Spirit in converting a soul, and calling him, is to convince him of sin.
The First act of the Spirit in converting a soul, and calling him, is to convince him of since.
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And I Remember Piscator thinks this accomplished in Acts. 2.37. When they saw! their sin in crucifying of Jesus Christ;
And I remember Piscator thinks this accomplished in Acts. 2.37. When they saw! their since in crucifying of jesus christ;
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this is the first work of the spirit of God, in your Calling; he will convince you of sin.
this is the First work of the Spirit of God, in your Calling; he will convince you of since.
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Now, O Beloved, to how many do I speak this day with:
Now, Oh beloved, to how many do I speak this day with:
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whom God hath never taken this Method, since they were born into the world? How many are there that have been told of their drunkenness,
whom God hath never taken this Method, since they were born into the world? How many Are there that have been told of their Drunkenness,
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and told of their lusts, and of their deceits, and of their licentious living from day to day;
and told of their Lustiest, and of their Deceits, and of their licentious living from day to day;
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and yet to this day they never saw sin to be exceeding sinfull;
and yet to this day they never saw since to be exceeding sinful;
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they never were convinced of sin to purpose? If they did indeed see their sin, 1• it was but a transient sight, soon come and soon gone;
they never were convinced of since to purpose? If they did indeed see their since, 1• it was but a Transient sighed, soon come and soon gone;
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or else 2. it was but a general sight, to say we are all sinners ▪ or 3. If they did see their sin, it was but a confused sight; no way distinct:
or Else 2. it was but a general sighed, to say we Are all Sinners ▪ or 3. If they did see their since, it was but a confused sighed; no Way distinct:
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or 4. If they did see sin, it was an unhumbling sight; the sight of sin did never humble them in Gods sight.
or 4. If they did see since, it was an unhumbling sighed; the sighed of since did never humble them in God's sighed.
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I intreat you, Beloved, do not laie hold or have hopes of being effectually call'd, if God hath not shewn you the hainous and aggravated nature of your sins.
I entreat you, beloved, do not lay hold or have hope's of being effectually called, if God hath not shown you the heinous and aggravated nature of your Sins.
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There is a speech, Job. 36.9, 10. He first shews to men their works, and their transgressions, that they have exceeded;
There is a speech, Job. 36.9, 10. He First shows to men their works, and their transgressions, that they have exceeded;
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and then he opens their ears to discipline, and commands them to return from evil. and then he Opens their ears to discipline, and commands them to return from evil.
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Mark, then the Lord doth it, when he makes them see their transgressions, that they have exceeded;
Mark, then the Lord does it, when he makes them see their transgressions, that they have exceeded;
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Now, Have you seen that you have exceeded in your Passions, and in your Pride? have you seen sin to be exceeding sinful? this is Gods first work;
Now, Have you seen that you have exceeded in your Passion, and in your Pride? have you seen since to be exceeding sinful? this is God's First work;
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and happie are you that are brought into Christs School, that Christ doth take this Method withall.
and happy Are you that Are brought into Christ School, that christ does take this Method withal.
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2. After God hath put a light into the soul, to make you see the sin fulnesse of sin;
2. After God hath put a Light into the soul, to make you see the since fullness of since;
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then 2. God fastens these thoughts on the soul, to make you sensible of the great misery that your sins have brought you into;
then 2. God fastens these thoughts on the soul, to make you sensible of the great misery that your Sins have brought you into;
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to cry out with Paul, Rom. 7.24. Wretched man that I am, who shall deliver me from this body of death? There Paul cryes out of his wretchednesse and misery, by reason of that body of death, the sinfulnesse of his nature, which he confesses did as much trouble him, as if a dead body should be tyed to his living body;
to cry out with Paul, Rom. 7.24. Wretched man that I am, who shall deliver me from this body of death? There Paul cries out of his wretchedness and misery, by reason of that body of death, the sinfulness of his nature, which he Confesses did as much trouble him, as if a dead body should be tied to his living body;
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alluding to the custome of the Romans, in punishing notorious Malefactors, which he takes to be a most grievous punishment.
alluding to the custom of the Roman, in punishing notorious Malefactors, which he Takes to be a most grievous punishment.
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Why Beloved, have you ever seen this? did you ever see that misery that sin brought upon you? that sin did devest you of righteousnesse, did rob you of your God, banish you from his presence, intitle you to hell and make you objects of his wrath? Now were you sensible of this misery? this is Gods method, to make you see your misery by reason of sin.
Why beloved, have you ever seen this? did you ever see that misery that since brought upon you? that since did devest you of righteousness, did rob you of your God, banish you from his presence, entitle you to hell and make you objects of his wrath? Now were you sensible of this misery? this is God's method, to make you see your misery by reason of since.
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3. God puts the soul into a kind of spirituall astonishment, that the poor sinner doth not know where to goe, what course to take, which way to turn,
3. God puts the soul into a kind of spiritual astonishment, that the poor sinner does not know where to go, what course to take, which Way to turn,
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how he may get pardon for his sin, and recoverie from his miserie. This you find mentioned as Gods method, Acts 2.37.
how he may get pardon for his since, and recovery from his misery. This you find mentioned as God's method, Acts 2.37.
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upon 3000 at once, Men and Brethren, what shall we do to be saved? They were even in a maze, the word wrought upon them,
upon 3000 At once, Men and Brothers, what shall we do to be saved? They were even in a maze, the word wrought upon them,
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and they saw Jesus Christ crucified to be their sin;
and they saw jesus christ Crucified to be their since;
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and now they crie out in great astonishment, Men and Brethren, what shall we do to be saved? When God effectually calls a man, he will leave him a little to himself, that he knows not which way in the world to turn him.
and now they cry out in great astonishment, Men and Brothers, what shall we do to be saved? When God effectually calls a man, he will leave him a little to himself, that he knows not which Way in the world to turn him.
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Now when I speak of spiritual Astonishment, mistake me not;
Now when I speak of spiritual Astonishment, mistake me not;
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for First, I press not such a measure of Humiliation, nor such a measure of trouble of mind, how great it must be;
for First, I press not such a measure of Humiliation, nor such a measure of trouble of mind, how great it must be;
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Nor Secondly do I press the duration of it; how long it must be; that you must be so long and so long.
Nor Secondly do I press the duration of it; how long it must be; that you must be so long and so long.
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Nor Thirdly, doe I press an absolute necessitie of this, as if a man could not be call'd without it.
Nor Thirdly, do I press an absolute necessity of this, as if a man could not be called without it.
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Indeed, we read of Lydia, that her heart was opened, and she never troubled nor astonisht;
Indeed, we read of Lydia, that her heart was opened, and she never troubled nor astonished;
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and God sometimes works thus in an extraordinarie way:
and God sometime works thus in an extraordinary Way:
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but I press this, that ordinarily, its Gods Method in some measure or other, at some time or other, to put his people into such a plunge, that they shall not know which way in the world to turne themselves.
but I press this, that ordinarily, its God's Method in Some measure or other, At Some time or other, to put his people into such a plunge, that they shall not know which Way in the world to turn themselves.
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And so were those 3000 Acts 2. They could not tell what they should do to be saved.
And so were those 3000 Acts 2. They could not tell what they should do to be saved.
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And here further, if you ask me, With whom doth God most of all take this course, to put them into such spirituall amazement;
And Here further, if you ask me, With whom does God most of all take this course, to put them into such spiritual amazement;
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to put them into horror and terror about their everlasting estate? I Answer, first, Those that have liv'd in a course of profaneness before Conversion; let them look to it:
to put them into horror and terror about their everlasting estate? I Answer, First, Those that have lived in a course of profaneness before Conversion; let them look to it:
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if thou hast been a knottie and stout-hearted sinner against God, God must give thee many a blow before he can hammer thee to his own will.
if thou hast been a knotty and stouthearted sinner against God, God must give thee many a blow before he can hammer thee to his own will.
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You that have been guiltie of Drunkenness, and guiltie of Adultery, or guiltie of Sabbath-breaking in a gross and licencious way, that have made this world a stage to act wickednesse upon, look to it; boast not of your Calling:
You that have been guilty of drunkenness, and guilty of Adultery, or guilty of Sabbath-breaking in a gross and licentious Way, that have made this world a stage to act wickedness upon, look to it; boast not of your Calling:
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if God hath not brought you in this way, you have ground to suspect, you are not yet call'd.
if God hath not brought you in this Way, you have ground to suspect, you Are not yet called.
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They that before Conversion were loose in their lives, if they find not this spirituall amazement, it is not likely they are call'd.
They that before Conversion were lose in their lives, if they find not this spiritual amazement, it is not likely they Are called.
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And therefore I verily suspect your Call, that can jump out of a course of Profanenesse, into a course of Profession;
And Therefore I verily suspect your Call, that can jump out of a course of Profaneness, into a course of Profession;
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that can jump from a course of Malignitie to delight to hear Sermons, and love Ministers.
that can jump from a course of Malignity to delight to hear Sermons, and love Ministers.
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You that have been opposers of godliness, if you do not shew an eminent work in your Conversion, I greatly suspect,
You that have been opposers of godliness, if you do not show an eminent work in your Conversion, I greatly suspect,
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whether you are converted or no:
whither you Are converted or no:
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because it is Gods usuall Method, if men have been men of gross lives before calling, to bring them to great astonishment when they are called.
Because it is God's usual Method, if men have been men of gross lives before calling, to bring them to great astonishment when they Are called.
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2. You that have often withstood, and still withstand Gods call; that Sermon after Sermon, and invitation after invitation would not gain upon you; Do you look about you;
2. You that have often withstood, and still withstand God's call; that Sermon After Sermon, and invitation After invitation would not gain upon you; Do you look about you;
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God will give you many a blow, God will send you many a sad houre, before he brings you to your peace.
God will give you many a blow, God will send you many a sad hour, before he brings you to your peace.
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3. Those that have often sinn'd against Conscience, that do as it were lay Conscience wast;
3. Those that have often sinned against Conscience, that do as it were lay Conscience wast;
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that are prodigall of sinning, not caring for sinning against never so much light; and never so much conviction.
that Are prodigal of sinning, not caring for sinning against never so much Light; and never so much conviction.
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Beloved, you shall not have so easie a coming to heaven: God wil first lay many stroaks upon you, and draw heavie groans from you.
beloved, you shall not have so easy a coming to heaven: God will First lay many Strokes upon you, and draw heavy groans from you.
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David saith, By reason of thy terrors I am afraid, and my bone are dried up: David Says, By reason of thy terrors I am afraid, and my bone Are dried up:
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You are subject to most horror and astonishment, that do sin against Conscience. Again,
You Are Subject to most horror and astonishment, that do sin against Conscience. Again,
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4. When God hath done thus, made you see the aggravated nature of sin, shewn you your misery by reason of sin,
4. When God hath done thus, made you see the aggravated nature of since, shown you your misery by reason of since,
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and brought you into such a condition that you cannot tell how to be saved;
and brought you into such a condition that you cannot tell how to be saved;
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then 4. this is Gods Method, to take you off from your own bottome, beat you off from resting in duties,
then 4. this is God's Method, to take you off from your own bottom, beatrice you off from resting in duties,
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and beat you off from dependance upon graces, and beat you off from every thing in your selves.
and beatrice you off from dependence upon graces, and beatrice you off from every thing in your selves.
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This was Gods work in Paul, Phil. 3.9, 10. I was, saith Paul, Circumcised the 8th day, of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews;
This was God's work in Paul, Philip 3.9, 10. I was, Says Paul, Circumcised the 8th day, of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews;
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that is, my father and mother were Hebrews: what then? and I was, touching the Law, blameless.
that is, my father and mother were Hebrews: what then? and I was, touching the Law, blameless.
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Mark, he was so standing upon his own legs, upon his own bottome; that he thought himself a holy man, a man blameless touching the Law.
Mark, he was so standing upon his own legs, upon his own bottom; that he Thought himself a holy man, a man blameless touching the Law.
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But now, saith he, what things were gain to me, I count loss for Christ; But now, Says he, what things were gain to me, I count loss for christ;
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yea doubtlesse, I count all things lost, that I might be found in Christ, not having my own righteousnesse. yea doubtless, I count all things lost, that I might be found in christ, not having my own righteousness.
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Here Paul before Conversion depended upon his holy living, and honest dealing; but now I am converted, and see my folly;
Here Paul before Conversion depended upon his holy living, and honest dealing; but now I am converted, and see my folly;
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now I desire to be found in Christ, not having mine own righteousness.
now I desire to be found in christ, not having mine own righteousness.
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See how God did unbottome Paul from any goodness in himself, to make him rest upon Jesus Christ:
See how God did unbottom Paul from any Goodness in himself, to make him rest upon jesus christ:
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and this is Gods work with thee;
and this is God's work with thee;
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he will unbottome thee from thy self, and make thee see thou canst not be thine own Saviour.
he will unbottom thee from thy self, and make thee see thou Canst not be thine own Saviour.
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5. After he hath unbottom'd thee from thy self, he puts thee upon earnest longings and looking after Jesus Christ.
5. After he hath unbottomed thee from thy self, he puts thee upon earnest longings and looking After jesus christ.
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When the poor soul hath ransack'd duties, and gone to this Minister, and the other Minister, to be satisfied;
When the poor soul hath ransacked duties, and gone to this Minister, and the other Minister, to be satisfied;
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and he sees duties cannot help him, and prayer will not help him; now he thinks, I see none but Christ to lay my head upon:
and he sees duties cannot help him, and prayer will not help him; now he thinks, I see none but christ to lay my head upon:
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and I see none but a Christ I must make my recourse unto:
and I see none but a christ I must make my recourse unto:
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And now he is so longing after Christ, that if all the stones in the streets were gold,
And now he is so longing After christ, that if all the stones in the streets were gold,
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and all the building of his house were diamond, and all his garments bespangled with pear•e;
and all the building of his house were diamond, and all his garments bespangled with pear•e;
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none of these should interrupt, or stay him from running after Jesus Christ; and this, as I may say, is Gods second work:
none of these should interrupt, or stay him from running After jesus christ; and this, as I may say, is God's second work:
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The three first may be in wicked men, they may see their sin and miserie thereby,
The three First may be in wicked men, they may see their since and misery thereby,
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and be in a maze not knowing which way to goe: but these two are a form beyond the wicked;
and be in a maze not knowing which Way to go: but these two Are a from beyond the wicked;
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they never unbottome themselves, nor ever have any longings or breathings after Christ at all. 6. It is Gods method after all this, to make them find abundance of contentment, and acquiescence in Jesus Christ;
they never unbottom themselves, nor ever have any longings or breathings After christ At all. 6. It is God's method After all this, to make them find abundance of contentment, and acquiescence in jesus christ;
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that they may have occasion to say, I see I have laid my help upon one that is mightie;
that they may have occasion to say, I see I have laid my help upon one that is mighty;
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I see I have picht upon him, that is both able and willing to do me good. 2 Thes. 2.16. hath given us everlasting consolation, and good hope through grace.
I see I have picht upon him, that is both able and willing to do me good. 2 Thebes 2.16. hath given us everlasting consolation, and good hope through grace.
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And now Beloved, having spoken of these things, how many in the Congregation have I left hehind, that haply the Lord hath used none of these Methods with their souls? O Lord, I am not able to tell you your miserie,
And now beloved, having spoken of these things, how many in the Congregation have I left hehind, that haply the Lord hath used none of these Methods with their Souls? O Lord, I am not able to tell you your misery,
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but I intreat you take heed, and do not nuzzle up your souls in Presumption, and groundless Perswasions;
but I entreat you take heed, and do not nuzzle up your Souls in Presumption, and groundless Persuasions;
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for believe it, these are Gods ordinarie Methods he takes with most souls in bringing them to glorie.
for believe it, these Are God's ordinary Methods he Takes with most Souls in bringing them to glory.
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SERMON III. 2 PET. 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON III. 2 PET. 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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HAving finisht the first part of the discoverie, in relation to the Method God takes with those whom he doth effectually call.
HAving finished the First part of the discovery, in Relation to the Method God Takes with those whom he does effectually call.
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I now proceed to the second way of discoverie, and that is by those saving Concomitants, that doe and will accompanie a soul, that is effectually call'd:
I now proceed to the second Way of discovery, and that is by those Saving Concomitants, that do and will accompany a soul, that is effectually called:
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and these saving effects, I shall reduce under eight heads. First, A man effectually call'd by Christ, he doth unfainedly love the word of God,
and these Saving effects, I shall reduce under eight Heads. First, A man effectually called by christ, he does unfeignedly love the word of God,
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and the Minister that preached that word that God did use as an instrument of his call.
and the Minister that preached that word that God did use as an Instrument of his call.
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First, I say, he will love the word, John 8.47.
First, I say, he will love the word, John 8.47.
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He that is of God, (that is, he that is call'd by God) heareth Gods word, therefore you are not of God, He that is of God, (that is, he that is called by God) hears God's word, Therefore you Are not of God,
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because you heare not his word. Because you hear not his word.
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There the Scripture tels us, that they who are of God, effectually called by him, they heare his word with abundance of delight;
There the Scripture tells us, that they who Are of God, effectually called by him, they hear his word with abundance of delight;
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and abundance of joy and love.
and abundance of joy and love.
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So 1 John 4, 5, 6. He that is of God heareth us, he that is not of God heareth not us.
So 1 John 4, 5, 6. He that is of God hears us, he that is not of God hears not us.
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And therefore David, when he would evidence a work of God upon his heart, Psal. 119.14. Thy word, saith he, is as great riches to me.
And Therefore David, when he would evidence a work of God upon his heart, Psalm 119.14. Thy word, Says he, is as great riches to me.
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And as if he did not value riches comparable to the word, vers. 72. I love thy word above thousands of gold, and silver.
And as if he did not valve riches comparable to the word, vers. 72. I love thy word above thousands of gold, and silver.
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Beloved, if you are converted and called by Jesus Christ, you will love the Word of God, that was an instrument of your Call.
beloved, if you Are converted and called by jesus christ, you will love the Word of God, that was an Instrument of your Call.
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Wherfore, all you that spurn against the Gospel, that cannot endure to have the word come with power upon your consciences;
Wherefore, all you that spurn against the Gospel, that cannot endure to have the word come with power upon your Consciences;
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all you that are weary of Ordinances, and finde no more savour in an Ordinance of God,
all you that Are weary of Ordinances, and find no more savour in an Ordinance of God,
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then (as Job saith) there is taste in the white of an egg; this is an argument you are not yet called.
then (as Job Says) there is taste in the white of an egg; this is an argument you Are not yet called.
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What's the reason one man will rise early, go far, take pains, and many times neglect his own lawfull affairs,
What's the reason one man will rise early, go Far, take pains, and many times neglect his own lawful affairs,
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and all to enjoy the Word:
and all to enjoy the Word:
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when another man will goe by the Church-door, and haply go to a Tavern, and will not go to hear the Word at all? What's the reason? One is call'd by the Word, and the other not:
when Another man will go by the Church door, and haply go to a Tavern, and will not go to hear the Word At all? What's the reason? One is called by the Word, and the other not:
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one is called by the Word, and therefore loves it; another is not called, and that makes him neglect it.
one is called by the Word, and Therefore loves it; Another is not called, and that makes him neglect it.
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2. He doth not onely love the word, but the Minister that by preaching the word was an instrument of his conversion.
2. He does not only love the word, but the Minister that by preaching the word was an Instrument of his conversion.
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And therefore it is observable which some Divines note, That of all men that we read of in Scripture, there was no man did love Paul so much as Timothie: For I have no man like minded, saith Paul, Phil. 2.22.
And Therefore it is observable which Some Divines note, That of all men that we read of in Scripture, there was no man did love Paul so much as Timothy: For I have no man like minded, Says Paul, Philip 2.22.
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No man that did so naturally care for him, and for the Church of God, as he; No man that did so naturally care for him, and for the Church of God, as he;
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For as a son with his father, hath hee served me. For as a son with his father, hath he served me.
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And what's the reason? Why, Paul was the instrument of Timothy 's Conversion, and Timothy being a Minister,
And what's the reason? Why, Paul was the Instrument of Timothy is Conversion, and Timothy being a Minister,
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and come to a great pitch in grace, hee thought that of all Arguments in the world, that should indear him to love Paul, because Paul was the Minister that did convert him:
and come to a great pitch in grace, he Thought that of all Arguments in the world, that should endear him to love Paul, Because Paul was the Minister that did convert him:
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therefore he calls him (1 Tim. 1.2.) Timothy his beloved son in the faith.
Therefore he calls him (1 Tim. 1.2.) Timothy his Beloved son in the faith.
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And hence it is, that when the Apostle would draw love from the Corinthians to himself,
And hence it is, that when the Apostle would draw love from the Corinthians to himself,
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and the Ministers of Christ that were the means of their calling, hee urgeth it upon this ground, that they were the means that did beget them to Christ Jesus, 1 Cor. 4. ver. 1. compared with ver. 15, 16. Let a man so account of us,
and the Ministers of christ that were the means of their calling, he urges it upon this ground, that they were the means that did beget them to christ jesus, 1 Cor. 4. ver. 1. compared with for. 15, 16. Let a man so account of us,
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as of the Ministers of Christ, and as Stewards of the mysteries of God. as of the Ministers of christ, and as Stewards of the Mysteres of God.
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Why should men so account of them? For (ver. 15.) though you have ten thousand Instructors,
Why should men so account of them? For (ver. 15.) though you have ten thousand Instructors,
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yet have you not many Fathers; for in Christ Jesus I have begotten you through the Gospel. yet have you not many Father's; for in christ jesus I have begotten you through the Gospel.
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Hereby he would draw out their love to him, because he was the instrument that did first convert them.
Hereby he would draw out their love to him, Because he was the Instrument that did First convert them.
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Now then, put these two together:
Now then, put these two together:
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A man that is effectually called, he doth both love the Word of Christ, that was an instrument of his calling;
A man that is effectually called, he does both love the Word of christ, that was an Instrument of his calling;
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and the Minister that preach'd that word, which was the means by which he was called:
and the Minister that preached that word, which was the means by which he was called:
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and try your selves by these. Many of you haply have some good wrought (as you think) upon you, and some change in you;
and try your selves by these. Many of you haply have Some good wrought (as you think) upon you, and Some change in you;
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but truly let me tell you this, if you are persons that are out of love with the Word,
but truly let me tell you this, if you Are Persons that Are out of love with the Word,
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if you are out of love with those Ministers God made instrumental to convert you; you have just cause to suspect your calling;
if you Are out of love with those Ministers God made instrumental to convert you; you have just cause to suspect your calling;
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for you see thorowout the whole course of Scripture, their hearts did cleave with love to them that called them:
for you see throughout the Whole course of Scripture, their hearts did cleave with love to them that called them:
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And therefore they that can slight and contemn those Ministers by whose ministry they were brought home to Jesus Christ, they have just cause of jealousie to suspect their Call. Again,
And Therefore they that can slight and contemn those Ministers by whose Ministry they were brought home to jesus christ, they have just cause of jealousy to suspect their Call. Again,
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2. If God hath effectually called you, he will by his Spirit bring you out of a state of ignorance and darknesse,
2. If God hath effectually called you, he will by his Spirit bring you out of a state of ignorance and darkness,
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and give you some measure of knowledg, to be acquainted both with the mysteries of God and Christ,
and give you Some measure of knowledge, to be acquainted both with the Mysteres of God and christ,
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and the sinfulnesse of your selves, more then ever you were before.
and the sinfulness of your selves, more then ever you were before.
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This the Apostle Peter intimates, 1 Pet. 2. ver. 9. You are a chosen generation, a royall Priesthood, a peculiar people, that you may shew forth the praises of him, who hath called you out of darknesse into his marvellous light: i. e.
This the Apostle Peter intimates, 1 Pet. 2. ver. 9. You Are a chosen generation, a royal Priesthood, a peculiar people, that you may show forth the praises of him, who hath called you out of darkness into his marvellous Light: i. e.
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out of ignorance into a great measure of knowledg.
out of ignorance into a great measure of knowledge.
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And it is called a marvellous light, 1. Because it is marvellous if you compare that knowledg you shall have under the Gospel, with what men had under the Law. 2. It is marvellous,
And it is called a marvellous Light, 1. Because it is marvellous if you compare that knowledge you shall have under the Gospel, with what men had under the Law. 2. It is marvellous,
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because men are astonish'd, that they should, after so long a night of ignorance, come to so great a measure of knowledg. 3. It is called marvell us,
Because men Are astonished, that they should, After so long a night of ignorance, come to so great a measure of knowledge. 3. It is called marvel us,
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because it is so contrary to that condition they were formerly in:
Because it is so contrary to that condition they were formerly in:
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As if a man that hath lain long in a dark dungeon, should be suddenly called into a glorious Palace, the Palace would seem more glorious,
As if a man that hath lain long in a dark dungeon, should be suddenly called into a glorious Palace, the Palace would seem more glorious,
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because it is so contrary to the dark Prison:
Because it is so contrary to the dark Prison:
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So this work of God when he calls you, it is called marvellous light, because it is so contrary to the condition you were in before your calling. Isa. 30.26. Acts 26.18. He hath sent his word to call you from darknesse to light, and from the power of Sathan to God.
So this work of God when he calls you, it is called marvellous Light, Because it is so contrary to the condition you were in before your calling. Isaiah 30.26. Acts 26.18. He hath sent his word to call you from darkness to Light, and from the power of Sathan to God.
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4. It is a marvellous light, because such as none but the Mediator could procure it, Isa. 42.6, 7. I will give thee for a light to the gentiles.
4. It is a marvellous Light, Because such as none but the Mediator could procure it, Isaiah 42.6, 7. I will give thee for a Light to the Gentiles.
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5. It is a marvellous light, because a light that shines out of darknesse, 2 Cor. 4.6. God that commanded the light to shine out of darknesse.
5. It is a marvellous Light, Because a Light that shines out of darkness, 2 Cor. 4.6. God that commanded the Light to shine out of darkness.
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6. It is a marvellous light because it hath more force then any other light: 'tis called the light of life, Joh. 8.12.
6. It is a marvellous Light Because it hath more force then any other Light: it's called the Light of life, John 8.12.
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Now this call from darknesse to light hath two Branches: 1. A man shall have more light, to have more acquaintance with,
Now this call from darkness to Light hath two Branches: 1. A man shall have more Light, to have more acquaintance with,
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and more clearnesse in the mysteries of Jesus Christ: And 2. more light to know the sinfulnesse of himself.
and more clearness in the Mysteres of jesus christ: And 2. more Light to know the sinfulness of himself.
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First, He shall have more light to know the mysteries of Jesus Christ: And hence it is that Paul tels us, Gal. 1.16. It pleased God to call me by his grace, and to reveal his Son in me; First, He shall have more Light to know the Mysteres of jesus christ: And hence it is that Paul tells us, Gal. 1.16. It pleased God to call me by his grace, and to reveal his Son in me;
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implying, that where God by his grace doth call a sinner, he doth reveal his Son unto him.
implying, that where God by his grace does call a sinner, he does reveal his Son unto him.
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Wherefore, Beloved, if Jesus Christ be not made known to your souls, if you have no competent measure of the knowledg of Christ;
Wherefore, beloved, if jesus christ be not made known to your Souls, if you have no competent measure of the knowledge of christ;
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you may be under this conviction, that you are not yet called by Jesus Christ.
you may be under this conviction, that you Are not yet called by jesus christ.
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Nay further, he doth not onely call you unto this light, to manifest Jesus Christ to you in some dim way;
Nay further, he does not only call you unto this Light, to manifest jesus christ to you in Some dim Way;
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but you shall have a clear light: 2 Cor. 4.6.
but you shall have a clear Light: 2 Cor. 4.6.
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For God who commanded light to shine out of darknesse, hath shined in our hearts (not in a dim,For God who commanded Light to shine out of darkness, hath shined in our hearts (not in a dim,
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but shining light) to give us the light of the knowledg of the glory of God in the face of Jesus Christ:
but shining Light) to give us the Light of the knowledge of the glory of God in the face of jesus christ:
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that is, you have a cleer light to know God in the face of Christ;
that is, you have a clear Light to know God in the face of christ;
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you cannot know God in himself, but in the person of Christ you shall have light to know him.
you cannot know God in himself, but in the person of christ you shall have Light to know him.
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This therefore is the first Branch, That God will put a light into thy soul, whereby thou shalt have a clear knowledg of the things appertaining to Jesus Christ.
This Therefore is the First Branch, That God will put a Light into thy soul, whereby thou shalt have a clear knowledge of the things appertaining to jesus christ.
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Again Secondly, This light shall not onely reveal Christ to thee; but this light shall also reveal thy Self to thee, the sinfulnesse of thy self.
Again Secondly, This Light shall not only reveal christ to thee; but this Light shall also reveal thy Self to thee, the sinfulness of thy self.
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It is observable of Paul, that before his calling, he was after the law blamelesse; he thought himself to be a faultlesse man;
It is observable of Paul, that before his calling, he was After the law blameless; he Thought himself to be a faultless man;
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but when the word called him, then he cryes out, I see sin to be exceeding sinfull:
but when the word called him, then he cries out, I see since to be exceeding sinful:
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then he saw sin to be sin, and himself to be a vile and wretched man.
then he saw since to be since, and himself to be a vile and wretched man.
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And therefore, Beloved, any of you that have not this marvellous light in your souls,
And Therefore, beloved, any of you that have not this marvellous Light in your Souls,
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neither to know God, nor know Jesus Christ, nor the matters appertaining to him, nor to know the sinfulnesse of your own hearts;
neither to know God, nor know jesus christ, nor the matters appertaining to him, nor to know the sinfulness of your own hearts;
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take it from God, you are not effectually called:
take it from God, you Are not effectually called:
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either these passages in Scripture must be rased out, or else your calling must not be sound; and therefore take heed:
either these passages in Scripture must be rased out, or Else your calling must not be found; and Therefore take heed:
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I would fain make my Ministrie searching, that hypocrites may not lie lurking under it.
I would fain make my Ministry searching, that Hypocrites may not lie lurking under it.
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You would be better Christians, if you were better acquainted with all that unsoundnesse, and that wretchednesse of heart that is in you;
You would be better Christians, if you were better acquainted with all that unsoundness, and that wretchedness of heart that is in you;
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and therefore (I intreat you) look about you: Though I would have no godly man discouraged by this that is spoken;
and Therefore (I entreat you) look about you: Though I would have no godly man discouraged by this that is spoken;
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but that you that are not yet called, might have your hearts a little staggered by what is and will be said.
but that you that Are not yet called, might have your hearts a little staggered by what is and will be said.
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3. A man effectually called is cast out of himself, and cleaves to, and closeth with Jesus Christ, with more complacencie and contentment,
3. A man effectually called is cast out of himself, and cleaves to, and closeth with jesus christ, with more complacency and contentment,
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then ever he could do in all his life before. John 6.45. Hee that hath heard and learned of the father, shall come unto me;
then ever he could do in all his life before. John 6.45. He that hath herd and learned of the father, shall come unto me;
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he doth not say, all they that hear of the father: many men do heare the word, but never close in with Christ;
he does not say, all they that hear of the father: many men do hear the word, but never close in with christ;
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but all they that have heard, and by hearing have learnt, and are called, come unto mee,
but all they that have herd, and by hearing have learned, and Are called, come unto me,
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and close in with me, and cleave to me, and take content and delight in me.
and close in with me, and cleave to me, and take content and delight in me.
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Beloved, there are many that hear the word, yet never go out of themselves, and never close in with Christ:
beloved, there Are many that hear the word, yet never go out of themselves, and never close in with christ:
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yea but all they that heare and learne, that hear and are called by hearing, they all come in to Jesus Christ.
yea but all they that hear and Learn, that hear and Are called by hearing, they all come in to jesus christ.
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Wherefore all you, that in hearing cannot find your hearts in love with Christ, cannot find your hearts to close in with Christ, and believe in Christ;
Wherefore all you, that in hearing cannot find your hearts in love with christ, cannot find your hearts to close in with christ, and believe in christ;
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you have just cause to suspect your Call, that your calling is not effectual. 1 Cor. 1.24. The Apostle tels you, there were other men counted Christ foolishnesse; but to you that are called, Christ is the power and wisedome of God:
you have just cause to suspect your Call, that your calling is not effectual. 1 Cor. 1.24. The Apostle tells you, there were other men counted christ foolishness; but to you that Are called, christ is the power and Wisdom of God:
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that is, you do acknowledg, and you do conceive of Jesus Christ, that he hath as much power as God hath in him,
that is, you do acknowledge, and you do conceive of jesus christ, that he hath as much power as God hath in him,
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and as much wisedome as God hath in him;
and as much Wisdom as God hath in him;
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and you close in with Christ for that end, when other men think Christ to be foolish, and Christ weak;
and you close in with christ for that end, when other men think christ to be foolish, and christ weak;
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men uncall'd, they have low thoughts of Christ; but to you that are call'd, Christ is the power and wisedome of God:
men uncalled, they have low thoughts of christ; but to you that Are called, christ is the power and Wisdom of God:
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You will have high thoughts of Jesus Christ if you are effectually called.
You will have high thoughts of jesus christ if you Are effectually called.
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4. That man that is effectually called, he shall be inabled by the spirit of Christ to call upon God, 1. Cor. 1.2. To all in Corinth called to be Saints, with all that call upon the name of the Lord.
4. That man that is effectually called, he shall be enabled by the Spirit of christ to call upon God, 1. Cor. 1.2. To all in Corinth called to be Saints, with all that call upon the name of the Lord.
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There the Apostle joynes called to be Saints, with this phrase, to call upon God; to shew, that whoever is effectually called to be a Saint, that man shall be inabled by the Spirit of Jesus, to call upon God. Psal. 27.8. When thousaidest, Seek my face;
There the Apostle joins called to be Saints, with this phrase, to call upon God; to show, that whoever is effectually called to be a Saint, that man shall be enabled by the Spirit of jesus, to call upon God. Psalm 27.8. When thousaidest, Seek my face;
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my heart said unto thee, thy face Lord will I seek. Hence ye read, Acts 9.11. when Ananias doubted whether Paul was truely call'd or no, and Jesus Christ would convince Ananias that he was truely call'd;my heart said unto thee, thy face Lord will I seek. Hence you read, Acts 9.11. when Ananias doubted whither Paul was truly called or no, and jesus christ would convince Ananias that he was truly called;
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what means doth he use? verse 11. do not suspect him, but arise saith Christ, and goe to him into the street, called Straight;
what means does he use? verse 11. do not suspect him, but arise Says christ, and go to him into the street, called Straight;
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and enquire at the house of Judas for one Saul of Tarsus, for behold he prayeth. and inquire At the house of Judas for one Saul of Tarsus, for behold he Prayeth.
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If he were not call'd, he would never goe to God in such a cordiall way,
If he were not called, he would never go to God in such a cordial Way,
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and humble his soul before God for his by past failings;
and humble his soul before God for his by past failings;
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and beg strength for time to come, and labour to have his peace made with me.
and beg strength for time to come, and labour to have his peace made with me.
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Go to him, for behold he prayeth: and therefore all you that have not a spirit in any measure to call upon God,
Go to him, for behold he Prayeth: and Therefore all you that have not a Spirit in any measure to call upon God,
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and to powr forth your requests in a solemn prayer; you have just cause of jealousie to suspect your Call.
and to power forth your requests in a solemn prayer; you have just cause of jealousy to suspect your Call.
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5. If you are effectually call'd, God hath wrought in your souls, an utter detestation and loathing of all the evils that in the former part of your lives before you calling your have committed and were guilty of. Hos. 14.8.
5. If you Are effectually called, God hath wrought in your Souls, an utter detestation and loathing of all the evils that in the former part of your lives before you calling your have committed and were guilty of. Hos. 14.8.
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Ephraim shall say, what have I any more to doe with Idols? The interrogation imports a vehement detestation of them,Ephraim shall say, what have I any more to do with Idols? The interrogation imports a vehement detestation of them,
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and indignation against them. 2 Cor. 7.11. the Apostle speaks there of repentance, (the same with calling) when men come to have the work of grace in their hearts;
and Indignation against them. 2 Cor. 7.11. the Apostle speaks there of Repentance, (the same with calling) when men come to have the work of grace in their hearts;
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and this is a branch of it; that godly sorrow causeth care, and causeth fear, and causeth indignation:
and this is a branch of it; that godly sorrow Causes care, and Causes Fear, and Causes Indignation:
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that is, if any man be a repenting man, and a converted man; this conversion will cause indignation:
that is, if any man be a repenting man, and a converted man; this conversion will cause Indignation:
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that is, he will be even mad with himself, and angry with himself, that he should be so vile a wretch before conversion, as he hath been.
that is, he will be even mad with himself, and angry with himself, that he should be so vile a wretch before conversion, as he hath been.
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Thus was Paul, hee speaks with indignation against the sins he was guilty of before his calling;
Thus was Paul, he speaks with Indignation against the Sins he was guilty of before his calling;
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I have been a persecutor, I have hal'd the Saints into prison; Nay, saith hee, I was even mad against the Church. I have been a persecutor, I have haled the Saints into prison; Nay, Says he, I was even mad against the Church.
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Beloved, you will count your sins to be madnesse, and count them to be greatly aggravated, that were committed before God call'd you.
beloved, you will count your Sins to be madness, and count them to be greatly aggravated, that were committed before God called you.
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Anselm said to his body, I'le tame thee, O unruly beast, with fasting and praier.Anselm said to his body, I'll tame thee, Oh unruly beast, with fasting and prayer.
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We read of one that bit off his tongue in indignation, that therewith he had denied Jesus Christ.
We read of one that bit off his tongue in Indignation, that therewith he had denied jesus christ.
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Another Martyr put that hand first into the fire, with which he had subscribed a recantation;
another Martyr put that hand First into the fire, with which he had subscribed a recantation;
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saying, Burn thou, O hand, that didst subscribe to that which might have made me burn both body and soul in hell.
saying, Burn thou, Oh hand, that didst subscribe to that which might have made me burn both body and soul in hell.
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And therefore you that have no loathing thoughts against past deceit, and past drunkennesse, and past swearing, and your past evils; suspect your calling:
And Therefore you that have no loathing thoughts against past deceit, and past Drunkenness, and past swearing, and your past evils; suspect your calling:
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You that do not abhor the thoughts of your former evils, your wonted pride, and wonted covetousnesse;
You that do not abhor the thoughts of your former evils, your wonted pride, and wonted covetousness;
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if you cannot looke with indignation against these, you have great cause to suspect your call:
if you cannot look with Indignation against these, you have great cause to suspect your call:
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For if God have call'd you, he will make you even angry with your selves, that ever you have been so vile as you have been.
For if God have called you, he will make you even angry with your selves, that ever you have been so vile as you have been.
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Hence it is, when God speaks of Israels conversion, Isa. 2.20. 'tis said, they shall cast away their idols from them:
Hence it is, when God speaks of Israel's conversion, Isaiah 2.20. it's said, they shall cast away their Idols from them:
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they shall cast away their sins as with indignation against themselves, because they have sinned. And hence in the Prophesie of Ezek. 20.43. the Prophet tels them, that for the evils they had done, they should loath themselves in their own eyes:
they shall cast away their Sins as with Indignation against themselves, Because they have sinned. And hence in the Prophesy of Ezekiel 20.43. the Prophet tells them, that for the evils they had done, they should loath themselves in their own eyes:
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their indignation should be so great against themselves, that ever they should be so vile against God before their call.
their Indignation should be so great against themselves, that ever they should be so vile against God before their call.
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So David with indignation saith, after he had recovered himself, and brought his heart into a repentant frame, so foolish was I and ignorant, Psal. 73.22.
So David with Indignation Says, After he had recovered himself, and brought his heart into a repentant frame, so foolish was I and ignorant, Psalm 73.22.
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Now Beloved, I would here appeale unto you, I will judge no man; let your own consciences pass sentence upon you;
Now beloved, I would Here appeal unto you, I will judge no man; let your own Consciences pass sentence upon you;
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But let me appeal to your selves; Have not many of you before these times been opposers of Religion;
But let me appeal to your selves; Have not many of you before these times been opposers of Religion;
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men walking in ungodly, lewd, and profane courses of living? haply now you are moulded into a form of Profession;
men walking in ungodly, lewd, and profane courses of living? haply now you Are moulded into a from of Profession;
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now you hear the Word, speak well of Ministers; now you cry up Government, many plausible wayes and actions you can cary on;
now you hear the Word, speak well of Ministers; now you cry up Government, many plausible ways and actions you can carry on;
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but what is in your hearts? Have you indignation against your past persecution, and evils? If not beleeve it,
but what is in your hearts? Have you Indignation against your past persecution, and evils? If not believe it,
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though you go far, I fear you may come short of beaven;
though you go Far, I Fear you may come short of beaven;
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your calling is not real, if you have not indignation and wrath against your former sins committed.
your calling is not real, if you have not Indignation and wrath against your former Sins committed.
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And therefore, O what a sad word is this to all insensible sinners! that are men that never had their hearts touch'd with remorse for any evil:
And Therefore, Oh what a sad word is this to all insensible Sinners! that Are men that never had their hearts touched with remorse for any evil:
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What a sad word is this to you, that have been drunk week after week; and sworn day after day; and deceived hour after hour;
What a sad word is this to you, that have been drunk Week After Week; and sworn day After day; and deceived hour After hour;
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and been unclean time after time;
and been unclean time After time;
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and yet all these evils never touch'd the heart? Truly, you have great cause to fear, that God hath not yet effectually called you by Jesus Christ.
and yet all these evils never touched the heart? Truly, you have great cause to Fear, that God hath not yet effectually called you by jesus christ.
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6. The man that is effectually called, his spirit is brought into an obediential frame, to yeeld obedience to the commands of Jesus Christ:
6. The man that is effectually called, his Spirit is brought into an obediential frame, to yield Obedience to the commands of jesus christ:
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if God call you by his Spirit, hee will not leave you to the exorbitancies of your own wayes and will,
if God call you by his Spirit, he will not leave you to the Extravagancies of your own ways and will,
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but he will bring you to a yeeldingnesse of heart to all his commands.
but he will bring you to a yeeldingnesse of heart to all his commands.
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Rom. 15, 6. We have received grace and Apostleship for obedience to the faith among all Nations, among whom you are also the called of Jesus Christ. Rom. 15, 6. We have received grace and Apostleship for Obedience to the faith among all nations, among whom you Are also the called of jesus christ.
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The Apostle did not alone receive grace for obedience; but the same was among them also:
The Apostle did not alone receive grace for Obedience; but the same was among them also:
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You receive grace for the obedience of faith. You receive grace for the Obedience of faith.
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So that now, if you are the called of Jesus Christ, the Lord hath this work upon you, he doth bring you to the obedience of faith;
So that now, if you Are the called of jesus christ, the Lord hath this work upon you, he does bring you to the Obedience of faith;
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that is, he doth work in your souls a yeelding frame to obey all the commands of Jesus Christ:
that is, he does work in your Souls a yielding frame to obey all the commands of jesus christ:
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and therefore any of you that stand out with stoutnesse of heart against Jesus Christ; let Christ say what he will, you will do what you list;
and Therefore any of you that stand out with stoutness of heart against jesus christ; let christ say what he will, you will do what you list;
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let him command what he will, you will do what you please:
let him command what he will, you will do what you please:
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you that stand out thus with gainsaying of spirit against Jesus Christ, you have great cause to suspect your Call. Again,
you that stand out thus with gainsaying of Spirit against jesus christ, you have great cause to suspect your Call. Again,
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7. A man effectually called by Jesus Christ, he will be mis-called and reproach'd by the men of the world: John 15.19. If you were of the world, the world would love his own;
7. A man effectually called by jesus christ, he will be miscalled and reproached by the men of the world: John 15.19. If you were of the world, the world would love his own;
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but because you are not of the world, but I have chosen you out of the world, therefore the world hates you. Yet do not mistake me;but Because you Are not of the world, but I have chosen you out of the world, Therefore the world hates you. Yet do not mistake me;
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I do not say in this Concomitant, That every man that is reproach'd and mis-called is a called man:
I do not say in this Concomitant, That every man that is reproached and miscalled is a called man:
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but I say, A man that is truly called, will be mis-called by wicked men. Now mis-calling, or the reproaches of wicked men, is a pledg of your effectual calling,
but I say, A man that is truly called, will be miscalled by wicked men. Now miscalling, or the Reproaches of wicked men, is a pledge of your effectual calling,
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if you take in these qualifications:
if you take in these qualifications:
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First, If they mis-call you meerly because you are godly, and hate you because of your holinesse, then it is an argument:
First, If they miscall you merely Because you Are godly, and hate you Because of your holiness, then it is an argument:
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As Jesus Christ said, Because I have called you out of the world, therefore the world hateth you.
As jesus christ said, Because I have called you out of the world, Therefore the world hates you.
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Secondly, If they mis-call you when you give no occasion of offence wherefore they may justly mis-call you:
Secondly, If they miscall you when you give no occasion of offence Wherefore they may justly miscall you:
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If you can say with David, Psal. 59. They mis-call me; but it is neither for my wickednesse, nor for my sins:
If you can say with David, Psalm 59. They miscall me; but it is neither for my wickedness, nor for my Sins:
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if they mis-call you without any ground, then it is a probable argument of your effectual Calling.
if they miscall you without any ground, then it is a probable argument of your effectual Calling.
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8. A man effectually called, he makes it his endeavour to walk worthy of his calling: 2 Thess. 2.13, 14. So. Ephes. 4.1. Walk worthy of the calling wherewith you are called.
8. A man effectually called, he makes it his endeavour to walk worthy of his calling: 2 Thess 2.13, 14. So. Ephesians 4.1. Walk worthy of the calling wherewith you Are called.
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And thus I have briefly gone over these Eight Particulars:
And thus I have briefly gone over these Eight Particulars:
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I intreat you, delude not your own hearts, but bring the Word and your hearts together,
I entreat you, delude not your own hearts, but bring the Word and your hearts together,
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and trie by these Notes, whether you can evidence to your own souls, That you are effectually called by Jesus Christ, or no.
and try by these Notes, whither you can evidence to your own Souls, That you Are effectually called by jesus christ, or no.
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Now is this true, That with all those whom God hath effectually called, he doth take those Methods before spoken of;
Now is this true, That with all those whom God hath effectually called, he does take those Methods before spoken of;
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and he doth work these Concomitants now named? Then 1. By way of Ʋse, This should be astonishment to all those that never had those Methods of God upon their souls;
and he does work these Concomitants now nam? Then 1. By Way of Ʋse, This should be astonishment to all those that never had those Methods of God upon their Souls;
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that never had these effects within them to accompanie their Call.
that never had these effects within them to accompany their Call.
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O (Beloved) I wish I could fasten the nail of Terror deep into their hearts, that never had any of these wrought in their souls;
O (beloved) I wish I could fasten the nail of Terror deep into their hearts, that never had any of these wrought in their Souls;
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that never loved the word, nor the Ministers of it;
that never loved the word, nor the Ministers of it;
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that never were brought by God out of a state of ignorance into a state of knowledg;
that never were brought by God out of a state of ignorance into a state of knowledge;
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that never did close in effectually with Jesus Christ; that never had indignation against the evils they did before conversion;
that never did close in effectually with jesus christ; that never had Indignation against the evils they did before conversion;
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that never had their hearts brought into an obediential frame, to take impression of any command that God should laie upon them;
that never had their hearts brought into an obediential frame, to take impression of any command that God should lay upon them;
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how sadly should this Consideration lie upon your hearts?
how sadly should this Consideration lie upon your hearts?
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2. Are you effectually called? Labour to resemble him in your conversation that hath called you.
2. are you effectually called? Labour to resemble him in your Conversation that hath called you.
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This Use the Apostle makes of this Doctrine, 1 Pet. 1.15. As he that hath called you is holy, so be you holy:
This Use the Apostle makes of this Doctrine, 1 Pet. 1.15. As he that hath called you is holy, so be you holy:
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Resemble him that hath called you in holinesse. An excellent phrase you have, 1 Pet. 2.9. Shew forth (saith the Apostle) the praises of him that hath called you from darknesse into his marvellous light.
Resemble him that hath called you in holiness. an excellent phrase you have, 1 Pet. 2.9. Show forth (Says the Apostle) the praises of him that hath called you from darkness into his marvellous Light.
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The word is more ful in the Greek; The word is more full in the Greek;
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Shew forth, or manifest (not the praises, as we read it, but) the vertues or the graces of him that hath called you.
Show forth, or manifest (not the praises, as we read it, but) the Virtues or the graces of him that hath called you.
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If God hath called you, and Christ hath called you, you should shew forth Christs graces in your conversation;
If God hath called you, and christ hath called you, you should show forth Christ graces in your Conversation;
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that is, live as Christ lived, and walk as Christ walked.
that is, live as christ lived, and walk as christ walked.
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If you say, you have fellowship with Christ, you ought also to walk as he walked, 1 Joh. 1.6. 3. Do nothing that may any way blemish this holy calling of yours;If you say, you have fellowship with christ, you ought also to walk as he walked, 1 John 1.6. 3. Do nothing that may any Way blemish this holy calling of yours;
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this the Apostle presseth, 2 Thes. 1.11. We pray alwaies for you, that our God would count you worthy of this calling; So Ephes. 4.1. I as a prisoner of the Lord Jesus beseech you, that you walk worthy of the Vocation wherewith you are call'd.
this the Apostle Presseth, 2 Thebes 1.11. We pray always for you, that our God would count you worthy of this calling; So Ephesians 4.1. I as a prisoner of the Lord jesus beseech you, that you walk worthy of the Vocation wherewith you Are called.
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Beloved, If you are called, take heed of any way blemishing your Call:
beloved, If you Are called, take heed of any Way blemishing your Call:
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All the scandals and failings you commit, laies a spot upon that holy calling of yours:
All the scandals and failings you commit, lays a spot upon that holy calling of yours:
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though indeed there is no reason to blemish a mans Profession, although some should err in their practice.
though indeed there is no reason to blemish a men Profession, although Some should err in their practice.
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The Apostle takes off this, Gal. 5.8. This perswasion, saith Paul, comes not from him that hath called you. As if he should say;
The Apostle Takes off this, Gal. 5.8. This persuasion, Says Paul, comes not from him that hath called you. As if he should say;
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many men seeing the Galathians turn Apostates, they may blame Religion, and blame God that call'd them;
many men seeing the Galatians turn Apostates, they may blame Religion, and blame God that called them;
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but saith the Apostle, do not blame them; for this perswasion of their failings, comes not from him that called them:
but Says the Apostle, do not blame them; for this persuasion of their failings, comes not from him that called them:
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your calling is not in fault, but your corruptions are in fault.
your calling is not in fault, but your corruptions Are in fault.
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Therefore it is an unjust accusation, because some men fail, to blame God, and blame profession, and Religion for it.
Therefore it is an unjust accusation, Because Some men fail, to blame God, and blame profession, and Religion for it.
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4. If God hath effectually call'd you, and you can evince it to your own souls upon the discovery before heard;
4. If God hath effectually called you, and you can evince it to your own Souls upon the discovery before herd;
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my last Use is this, that you would live in exalting and magnifying of the grace of God in your calling:
my last Use is this, that you would live in exalting and magnifying of the grace of God in your calling:
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you are called, saith the Apostle, according to the purpose of his grace; not according to your own works. you Are called, Says the Apostle, according to the purpose of his grace; not according to your own works.
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O live, live in magnifying that grace that hath called you.
Oh live, live in magnifying that grace that hath called you.
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And here I might presse upon you 7 or 8 Considerations, why you should live in magnifying of grace.
And Here I might press upon you 7 or 8 Considerations, why you should live in magnifying of grace.
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I shal name them first in general.
I shall name them First in general.
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This exhortation should much sway with you, if you would consider these three things, 1. From what you are called. 2. To what you are called;
This exhortation should much sway with you, if you would Consider these three things, 1. From what you Are called. 2. To what you Are called;
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and 3. For what you are called. I shall put the two first together. 1. The Consideration of this, from what, and to what you are called;
and 3. For what you Are called. I shall put the two First together. 1. The Consideration of this, from what, and to what you Are called;
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should much heighten your magnifying of Gods grace: And here I shall name seven particulars. 1. A man effectually called, he is called from ignorance to knowledg, 1 Pet. 2.9. You are called from darknesse, into marvellous light.
should much heighten your magnifying of God's grace: And Here I shall name seven particulars. 1. A man effectually called, he is called from ignorance to knowledge, 1 Pet. 2.9. You Are called from darkness, into marvellous Light.
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Now should not this make you magnifie mercy, that you that lay in your sins uncalled,
Now should not this make you magnify mercy, that you that lay in your Sins uncalled,
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as in a dungeon of darknesse;
as in a dungeon of darkness;
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now God should call you into a lightsome and pleasurable palace? thy mind was as a fair builded house without windows:
now God should call you into a lightsome and pleasurable palace? thy mind was as a fair built house without windows:
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or if any, but woodden windows, that would let in no light;
or if any, but wooden windows, that would let in no Light;
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now God hath opened these shutts, and let in the Sun of righteousnesse to shine upon thy soul;
now God hath opened these shutts, and let in the Sun of righteousness to shine upon thy soul;
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and brought thee from this dungeon of darknesse in thy soul; and given thee the light of his knowledge.
and brought thee from this dungeon of darkness in thy soul; and given thee the Light of his knowledge.
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2. You are called from a course of sin, to a course of holinesse. Before your calling you were the Divels Drudges, and did his work at will;
2. You Are called from a course of since, to a course of holiness. Before your calling you were the Devils Drudges, and did his work At will;
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the Divel (in Pauls language to Timothy ), had you Captive at his pleasure, but when God cals you, he takes you from under the dominion and raign of sin;
the devil (in Paul's language to Timothy), had you Captive At his pleasure, but when God calls you, he Takes you from under the dominion and Reign of since;
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and brings you into a course of holiness. 1 Thes. 4.7. You are called, not unto uncleanness, but unto holiness, 2 Pet. 1.3. He hath called us to glory and vertue.
and brings you into a course of holiness. 1 Thebes 4.7. You Are called, not unto uncleanness, but unto holiness, 2 Pet. 1.3. He hath called us to glory and virtue.
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Before calling, thou wert the receptacle or common shore of all filth and uncleannesse; when called, thou art swept with the besome of Sanctification;
Before calling, thou Wertenberg the receptacle or Common shore of all filth and uncleanness; when called, thou art swept with the besom of Sanctification;
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yea beautified and adorned as a pleasant palace for thy God to delight in.
yea beautified and adorned as a pleasant palace for thy God to delight in.
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And this should cause you much to magnifie grace, that you are brought from being the Divels drudges, to be Gods freemen;
And this should cause you much to magnify grace, that you Are brought from being the Devils drudges, to be God's freemen;
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from being the Divels slaves, to be Gods servants; from being the Divels taskeman, to pay thee thy wages in hell;
from being the Devils slaves, to be God's Servants; from being the Devils taskeman, to pay thee thy wages in hell;
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to be Gods workman, for which he wil give thee thy reward in heaven. 3. God cals thee from bondage to libertie.
to be God's workman, for which he will give thee thy reward in heaven. 3. God calls thee from bondage to liberty.
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In the time that thou art uncalled, thou art in bondage; 2 Pet. 2.19.
In the time that thou art uncalled, thou art in bondage; 2 Pet. 2.19.
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they are the servants of Corruption, &c. in bondage to thy lusts, and bondage to thy Passion,they Are the Servants of Corruption, etc. in bondage to thy Lustiest, and bondage to thy Passion,
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and a slave to the world;
and a slave to the world;
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thou art in bondage under the Law, under the cause and rigour, and condemnation of it;
thou art in bondage under the Law, under the cause and rigour, and condemnation of it;
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but now Jesus Christ, if he have called thee, he hath called thee to libertie. Gal. 5.13. You are called to libertie, only use not libertie as a Cloak to wickedness.
but now jesus christ, if he have called thee, he hath called thee to liberty. Gal. 5.13. You Are called to liberty, only use not liberty as a Cloak to wickedness.
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Before calling, 2 Tim. 2.25, you are in Sathans snares, but after calling, you are set at libertie, you are freed from the guilt,
Before calling, 2 Tim. 2.25, you Are in Satan's snares, but After calling, you Are Set At liberty, you Are freed from the guilt,
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and freed from the bondage of your sinne.
and freed from the bondage of your sin.
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4. You are called from a condition of estrangednesse, into an intimate familiaritie & fellowship with Jesus Christ,
4. You Are called from a condition of estrangedness, into an intimate familiarity & fellowship with jesus christ,
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Before calling, you are Strangers from the life of grace, Ephes. 4.18. You are without God in the world, strangers to the Commonwealth of Israel, Ephes. 2.12.
Before calling, you Are Strangers from the life of grace, Ephesians 4.18. You Are without God in the world, Strangers to the Commonwealth of Israel, Ephesians 2.12.
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But when God calls you, he cals you from the condition of a stranger, and brings you into friendship and fellowship with Jesus Christ. 1 Corin. 1.9. God is faithful, by whom you were called into the fellowship of his Son:
But when God calls you, he calls you from the condition of a stranger, and brings you into friendship and fellowship with jesus christ. 1 Corin. 1.9. God is faithful, by whom you were called into the fellowship of his Son:
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You who were without Christ before calling, being called, you enjoy neer familiaritie with his Son.
You who were without christ before calling, being called, you enjoy near familiarity with his Son.
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5. You are called from Sathan unto God. Acts 26.18. He hath sent forth his word among you, to bring you from darknesse to light,
5. You Are called from Sathan unto God. Acts 26.18. He hath sent forth his word among you, to bring you from darkness to Light,
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and from the power of Sathan to God. and from the power of Sathan to God.
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Sathan, who was thy lord, and was thy master, and ruler, thou art now from under his clutches,
Sathan, who was thy lord, and was thy master, and ruler, thou art now from under his clutches,
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and brought under the dominion and subjection of thy God.
and brought under the dominion and subjection of thy God.
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6. When God effectually calls thee, thou art brought from a state of enmitie against God, to a state of amitie and reconciliation towards him,
6. When God effectually calls thee, thou art brought from a state of enmity against God, to a state of amity and reconciliation towards him,
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and Jesus Christ, and all the things of God. Col. 3.15. Let the peace of God rule in your hearts, for to this ye are called; and be yee thankeful.
and jesus christ, and all the things of God. Col. 3.15. Let the peace of God Rule in your hearts, for to this you Are called; and be ye thankful.
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God hath called you to peace, he hath not called you to wrath. Before Calling, God and thy soul were the most inveterate enemies in all the world:
God hath called you to peace, he hath not called you to wrath. Before Calling, God and thy soul were the most inveterate enemies in all the world:
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After Calling, God and thou are of enemies become the greatest friends: You are called to peace, therefore be thankful.
After Calling, God and thou Are of enemies become the greatest Friends: You Are called to peace, Therefore be thankful.
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7. You are called from a state of shame to a state of glory. Before you are called you are vile and shameful creatures in Gods sight;
7. You Are called from a state of shame to a state of glory. Before you Are called you Are vile and shameful creatures in God's sighed;
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when God cals you, he cals you into a condition of glory. 1 Pet. 5.10. Who hath called us to his eternal glory: and 1 Thes. 2.12. Since thou wast precious in my sight, and I have loved thee, thou becamest honourable, Isa 43. 1 Pet. 2.6. To you that believe, Christ is precious:
when God calls you, he calls you into a condition of glory. 1 Pet. 5.10. Who hath called us to his Eternal glory: and 1 Thebes 2.12. Since thou wast precious in my sighed, and I have loved thee, thou becamest honourable, Isaiah 43. 1 Pet. 2.6. To you that believe, christ is precious:
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or as it is in the Greek, he is an honour to you.
or as it is in the Greek, he is an honour to you.
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Jesus Christ, when once you are called to a believing state, he is not onely precious to you, and prized of you;
jesus christ, when once you Are called to a believing state, he is not only precious to you, and prized of you;
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but he is an honour to you.
but he is an honour to you.
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This then you are to consider, that uncalled, you are in a shamefull condition, no badg of honour lies upon you;
This then you Are to Consider, that uncalled, you Are in a shameful condition, no badge of honour lies upon you;
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but when once you are called by Christ, he becomes an honour to you.
but when once you Are called by christ, he becomes an honour to you.
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8. And lastly, (which shall be accomplished in the end) you shall be called from earth to heaven,
8. And lastly, (which shall be accomplished in the end) you shall be called from earth to heaven,
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and from the grave to glory; this shall be your call after death. Now put all these Eight together:
and from the grave to glory; this shall be your call After death. Now put all these Eight together:
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To be called from ignorance to knowledg; from sin to grace, from bondage to liberty; from estrangement to fellowship with Jesus Christ;
To be called from ignorance to knowledge; from since to grace, from bondage to liberty; from estrangement to fellowship with jesus christ;
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from a state of enmitie to a state of amitie and reconciliation with God and man; from shame to glorie; and from earth to heaven:
from a state of enmity to a state of amity and reconciliation with God and man; from shame to glory; and from earth to heaven:
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and should not this mightily highten your joy, and greaten your praises in magnifying the grace of God in your hearts?
and should not this mightily heighten your joy, and greaten your praises in magnifying the grace of God in your hearts?
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Secondly, Again, The consideration of this, As, From what, and To what; so, For what you are called, should greaten your praises.Secondly, Again, The consideration of this, As, From what, and To what; so, For what you Are called, should greaten your praises.
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Now for what are you called? You are called meerly according to the purpose of his owne grace;
Now for what Are you called? You Are called merely according to the purpose of his own grace;
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neither foreseen works, nor good education, nor grace in you, none of all these were motives in Gods brest to call you.
neither foreseen works, nor good education, nor grace in you, none of all these were motives in God's breast to call you.
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And hence you may see it was nothing in you, because there were many things in us might move God not to call us:
And hence you may see it was nothing in you, Because there were many things in us might move God not to call us:
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We have often withstood his call; we have often strangled the motions of his Spirit in our hearts;
We have often withstood his call; we have often strangled the motions of his Spirit in our hearts;
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we have often carried gain saying hearts to the wooings of the Ministers of Christ:
we have often carried gain saying hearts to the wooings of the Ministers of christ:
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So that it is nothing in us, but meerly his own grace that conquers our unholinesse,
So that it is nothing in us, but merely his own grace that conquers our unholiness,
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and conquers our unwillingnesse, and overcomes that stoutnesse of heart that is in us; meerly the grace and goodnesse of Jesus Christ.
and conquers our unwillingness, and overcomes that stoutness of heart that is in us; merely the grace and Goodness of jesus christ.
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Now summ up all these together, and revolve them in your hearts, and you will see what great cause you have to live in magnifying of Jesus Christ.
Now sum up all these together, and revolve them in your hearts, and you will see what great cause you have to live in magnifying of jesus christ.
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SERMON IV. 2 PET. 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON IV. 2 PET. 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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IN the prosecution of these words, the Doctrine I drew from the first particular dutie injoyned, was this,
IN the prosecution of these words, the Doctrine I drew from the First particular duty enjoined, was this,
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That Christians ought to put forth a great deal of diligence to make this sure to their souls, that they are effectually called by Jesus Christ. That Christians ought to put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ.
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In the handling of which, I have gone over several particulars:
In the handling of which, I have gone over several particulars:
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I now come to laie down some Propositions or Conclusions about Effectuall calling, and I shall name twenty in all.
I now come to lay down Some Propositions or Conclusions about Effectual calling, and I shall name twenty in all.
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First, Ten sad Conclusions to all those men who are not effectually called. Secondly, Ten consolatorie Conclusions to all those men that are effectually called by Jesus Christ;First, Ten sad Conclusions to all those men who Are not effectually called. Secondly, Ten consolatory Conclusions to all those men that Are effectually called by jesus christ;
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and mixing Conclusions procuring terror to the wicked, with such as procure comfort to the godly;
and mixing Conclusions procuring terror to the wicked, with such as procure Comfort to the godly;
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one tempered with the other may do good to both. I begin with the first, 1. The first sad Conclusion I shal lay down is this;
one tempered with the other may do good to both. I begin with the First, 1. The First sad Conclusion I shall lay down is this;
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That there are many men in the world, that are called outwardly by the word unto a profession of Christ, that are not called effectually by the spirit to a possession of Christ. My meaning is this;
That there Are many men in the world, that Are called outwardly by the word unto a profession of christ, that Are not called effectually by the Spirit to a possession of christ. My meaning is this;
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There are many men have the word of God working much upon them, to the changing of their lives, altering their course,
There Are many men have the word of God working much upon them, to the changing of their lives, altering their course,
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and new moulding of them into an external profession;
and new moulding of them into an external profession;
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that yet notwithstanding all this never had saving grace wrought upon their hearts, which is effectual calling:
that yet notwithstanding all this never had Saving grace wrought upon their hearts, which is effectual calling:
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Many are called, but few are chosen, saith Christ, Matth. 20.16.Many Are called, but few Are chosen, Says christ, Matthew 20.16.
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And this is a dreadful Conclusion to all you that are professors, that have not a saving work upon your hearts;
And this is a dreadful Conclusion to all you that Are professors, that have not a Saving work upon your hearts;
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to you that flock unto the ministry of the word, yet are not called thereby.
to you that flock unto the Ministry of the word, yet Are not called thereby.
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2. That they who are called outwardly by the preaching of the word to a profession of Christ,
2. That they who Are called outwardly by the preaching of the word to a profession of christ,
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and yet not called inwardly by the spirit, they shall endure greater damnation, and greater torments in hell,
and yet not called inwardly by the Spirit, they shall endure greater damnation, and greater torments in hell,
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then those that never heard a word of Jesus Christ. Matth. 8 12. Many shall come saith Christ, from the East and from the West,
then those that never herd a word of jesus christ. Matthew 8 12. Many shall come Says christ, from the East and from the West,
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and shal sit down with Abraham, Isaak, and Jacob, in the Kingdome of Heaven: and shall fit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven:
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and what then? but the children of the Kingdome shall be cast out into utter darknesse, where shall be weeping,
and what then? but the children of the Kingdom shall be cast out into utter darkness, where shall be weeping,
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and wailing, and gnashing of Teeth. and wailing, and gnashing of Teeth.
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Now, who are meant here by the children of the kingdome? not those that have heaven prepared for them;
Now, who Are meant Here by the children of the Kingdom? not those that have heaven prepared for them;
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but the professing Jewes, who are called the children of the kingdome, because they enjoyed a greater,
but the professing Jews, who Are called the children of the Kingdom, Because they enjoyed a greater,
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and clearer, and fuller measure of the things of God, which shewed them the way to the kingdome of heaven, then other men did.
and clearer, and fuller measure of the things of God, which showed them the Way to the Kingdom of heaven, then other men did.
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And when Christ cals them the children of the kingdome, he cals the heathen the children of the world.
And when christ calls them the children of the Kingdom, he calls the heathen the children of the world.
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Now, many of the children of the kingdome shall be cast into utter darknesse:
Now, many of the children of the Kingdom shall be cast into utter darkness:
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If there be any more dismal place then other, it shall be for the children of the kingdome;
If there be any more dismal place then other, it shall be for the children of the Kingdom;
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those that have been as it were nursed up under Gods elbow by ordinances;
those that have been as it were nursed up under God's elbow by ordinances;
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the children of the kingdome, they shall have a more dismal portion, and dismal room in hell then other men shall have, that never enjoyed the ordinances of Jesus Christ.
the children of the Kingdom, they shall have a more dismal portion, and dismal room in hell then other men shall have, that never enjoyed the ordinances of jesus christ.
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And O what a sad word is this to you that live where ordinances do most abound, that you may be called the children of the kingdome,
And O what a sad word is this to you that live where ordinances do most abound, that you may be called the children of the Kingdom,
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and yet you to be thrust into utter darknesse!
and yet you to be thrust into utter darkness!
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3. That there are many men, who are only called outwardly into a bare profession, that do harbour and nourish presumptuous perswasions in their own hearts, that they are effectually called by Jesus Christ;
3. That there Are many men, who Are only called outwardly into a bore profession, that do harbour and nourish presumptuous persuasions in their own hearts, that they Are effectually called by jesus christ;
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when they never had any saving work of grace upon their hearts. This I spake of some weeks agoe, from John. 8.41. The Jewes had strong perswasions, they had Abraham for their father;
when they never had any Saving work of grace upon their hearts. This I spoke of Some weeks ago, from John. 8.41. The Jews had strong persuasions, they had Abraham for their father;
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and when Christ beats them off from that, they went higher and said, we have God to our father;
and when christ beats them off from that, they went higher and said, we have God to our father;
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and yet verse 44. Christ tels them, they were of their Father the Divell.
and yet verse 44. christ tells them, they were of their Father the devil.
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And Beloved, you may also be deceived, in harbouring strong perswasions that you are called effectually,
And beloved, you may also be deceived, in harbouring strong persuasions that you Are called effectually,
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when you are only call'd outwardly.
when you Are only called outwardly.
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4. That they that are conceited in the opinion of their own goodnesse, without seeing their want and necessitie of Jesus Christ;
4. That they that Are conceited in the opinion of their own Goodness, without seeing their want and necessity of jesus christ;
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are of all sorts of people in the world most unlikely to be effectually called by Jesus Christ.
Are of all sorts of people in the world most unlikely to be effectually called by jesus christ.
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This I urge from Matt. 9.13.
This I urge from Matt. 9.13.
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I came not, saith Christ, to call the righteous, &c. Mark, who are they? that is, Christ came not to call the Pharisees, who were righteous in their own eyes,I Come not, Says christ, to call the righteous, etc. Mark, who Are they? that is, christ Come not to call the Pharisees, who were righteous in their own eyes,
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and who had a selfe conceitednesse that things went well with them; and saw no need of a Mediator, and Intercessor, and Redeemer;
and who had a self conceitedness that things went well with them; and saw no need of a Mediator, and Intercessor, and Redeemer;
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I came not to call the righteous: Jesus Christ excludes that sort of men from being called by him;I Come not to call the righteous: jesus christ excludes that sort of men from being called by him;
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men that are self opinionated, and have a conceit of their own goodness, without any want of Jesus Christ.
men that Are self opinionated, and have a conceit of their own Goodness, without any want of jesus christ.
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Wherefore all you that think you have a strong faith towards God ever since you were born, that think you live honestly among your neighbours, pay every man his due,
Wherefore all you that think you have a strong faith towards God ever since you were born, that think you live honestly among your neighbours, pay every man his endue,
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and therefore see no need of Christ all your daies; the Lord shew you mercie; you are more unlikly to be called then any men in the world. Matth. 21.31. There is a parable of a man that had two sons, hee bid both work in the vineyard;
and Therefore see no need of christ all your days; the Lord show you mercy; you Are more unlikely to be called then any men in the world. Matthew 21.31. There is a parable of a man that had two Sons, he bid both work in the vineyard;
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one son said he would not work, he was obstinate;one son said he would not work, he was obstinate;
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the other son said he would work, but did not, and so was worse then his word.the other son said he would work, but did not, and so was Worse then his word.
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Now these two sons, they are the emblem of two sorts of men within the pale of the Church;
Now these two Sons, they Are the emblem of two sorts of men within the pale of the Church;
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some are profane and obstinate men, and they answer as the first son, and say, they wil not work:
Some Are profane and obstinate men, and they answer as the First son, and say, they will not work:
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the second are professing men, men that make a good profession, but do not answer their profession in their practice. Now marke;
the second Are professing men, men that make a good profession, but do not answer their profession in their practice. Now mark;
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Whether of these twain will the father accept? and they said unto him, the first, the most obstinate;Whither of these twain will the father accept? and they said unto him, the First, the most obstinate;
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that said, he would not go, but went.
that said, he would not go, but went.
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Verily, saith Christ, so I say unto you, Publicans and Harlots shall go into heaven before you. Verily, Says christ, so I say unto you, Publicans and Harlots shall go into heaven before you.
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Mark, how Christ applies the parable from their own mouths;
Mark, how christ Applies the parable from their own mouths;
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you that are Pharisees, that are righteous and honest in your own eyes, I wil sooner call whores,
you that Are Pharisees, that Are righteous and honest in your own eyes, I will sooner call whores,
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and harlots, and the worst of men, then I wil call you.
and harlots, and the worst of men, then I will call you.
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Publicans and Harlots; Publicans, they were the worst sort of men that were, they were sitting at the receipt of custome, their calling exposing them to a great deal of extortion and briberie,Publicans and Harlots; Publicans, they were the worst sort of men that were, they were sitting At the receipt of custom, their calling exposing them to a great deal of extortion and bribery,
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yet these men should go to heaven before others that made a glorious profession of Jesus Christ. Again,
yet these men should go to heaven before Others that made a glorious profession of jesus christ. Again,
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5. A fifth sad Conclusion is this, That when others are effectually called before your faces,
5. A fifth sad Conclusion is this, That when Others Are effectually called before your faces,
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and yet you remain uncalled, this should greatly aggravate your sin and condemnation;
and yet you remain uncalled, this should greatly aggravate your since and condemnation;
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when (I say) you shall see others that live (haply) in the same house with you, that hear in the same congregation, that sit in the same seat with you;
when (I say) you shall see Others that live (haply) in the same house with you, that hear in the same congregation, that fit in the same seat with you;
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when you shall hear these effectually called, and you remain uncalled; this shall greatly increase your sin & damnation. Mat. 21.32. John came to you in the way of righteousnesse, and you beleeved him not;
when you shall hear these effectually called, and you remain uncalled; this shall greatly increase your since & damnation. Mathew 21.32. John Come to you in the Way of righteousness, and you believed him not;
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(that is, they were not called by his Ministry) what then? but the Publicans and Harlots believed:
(that is, they were not called by his Ministry) what then? but the Publicans and Harlots believed:
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what then? and you, when you had seen it, repented not afterwards that you might believe:
what then? and you, when you had seen it, repented not afterwards that you might believe:
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Mark how Christ argues, he urges, that those men that heard the same Sermons that the other men did heare, they were converted;
Mark how christ argues, he urges, that those men that herd the same Sermons that the other men did hear, they were converted;
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saith he, you see whores and harlots converted, (alluding to Mary Magdalen, and others) you see these,
Says he, you see whores and harlots converted, (alluding to Marry Magdalen, and Others) you see these,
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and yet you repent not, and yet you beleeve not: now you see one, then another;
and yet you Repent not, and yet you believe not: now you see one, then Another;
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and yet when you see this, you repent not that you might beleeve.
and yet when you see this, you Repent not that you might believe.
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Beloved, This is a sad conclusion to you, that shall see others converted, when you that haply lie in the same bed, sit at the same board,
beloved, This is a sad conclusion to you, that shall see Others converted, when you that haply lie in the same Bed, fit At the same board,
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and hear the same Sermons in the same Congregation; yet they shall be converted and called, and you not:
and hear the same Sermons in the same Congregation; yet they shall be converted and called, and you not:
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this will greatly increase your sin and condemnation.
this will greatly increase your since and condemnation.
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6. That whoever God intends effectually to call, it is Gods ordinary way to call them by the Ministry of his word. 2 Thes. 2.13, 14. Its said there, that they were called through the Sanctification of the Spirit,
6. That whoever God intends effectually to call, it is God's ordinary Way to call them by the Ministry of his word. 2 Thebes 2.13, 14. Its said there, that they were called through the Sanctification of the Spirit,
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and belief of the truth, to obtain eternall glory by Jesus Christ: they were called by belief of the truth, that is, by believing the word preacht, and loving the word preacht;and belief of the truth, to obtain Eternal glory by jesus christ: they were called by belief of the truth, that is, by believing the word preached, and loving the word preached;
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faith comes by hearing: faith is the first grace in a Christians Call, and that comes by hearing. Rom. 10.17.faith comes by hearing: faith is the First grace in a Christians Call, and that comes by hearing. Rom. 10.17.
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so Acts 26.17, 18. When Christ would call and convert the Gentiles, he doth it not immediately,
so Acts 26.17, 18. When christ would call and convert the Gentiles, he does it not immediately,
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but he useth the Ministry of Paul: God thou, teach the Gentiles, and bring them from darknesse to light,
but he uses the Ministry of Paul: God thou, teach the Gentiles, and bring them from darkness to Light,
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and from the power of Satan unto God. God doth it still by the preaching of his word.and from the power of Satan unto God. God does it still by the preaching of his word.
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Now this is a sad word to three sorts of men.
Now this is a sad word to three sorts of men.
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First, its a sad word to them that never sat under the powerfull preaching of the word, they are out of Gods ordinarie way of being saved.
First, its a sad word to them that never sat under the powerful preaching of the word, they Are out of God's ordinary Way of being saved.
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2. It is a sad word to those that may enjoy the word, and yet slight it;
2. It is a sad word to those that may enjoy the word, and yet slight it;
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they also are not likely to be called.
they also Are not likely to be called.
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3. Its a sad word to those that leave the ordinarie way of Gods calling by the preaching of the word,
3. Its a sad word to those that leave the ordinary Way of God's calling by the preaching of the word,
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and trust to raptures, revelations, inspirations, and extraordinary means for God to call them by:
and trust to raptures, revelations, inspirations, and extraordinary means for God to call them by:
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alas, they also are out of Gods ordinarie way of calling, for God ordinarily takes this way to call a soul by the preaching of his word. Luke 15.22.
alas, they also Are out of God's ordinary Way of calling, for God ordinarily Takes this Way to call a soul by the preaching of his word. Lycia 15.22.
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When the Prodigal was effectually called home to his father, his father did not presently comfort him himself,
When the Prodigal was effectually called home to his father, his father did not presently Comfort him himself,
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but he sends his servants, and said, Go, take the best robe, and put it upon my Sonne;
but he sends his Servants, and said, Go, take the best robe, and put it upon my Son;
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This son is a sinner, the father is God Almightie, the servants are the ministers; now God doth not his work by himself, but he leaves it to his Ministers;
This son is a sinner, the father is God Almighty, the Servants Are the Ministers; now God does not his work by himself, but he leaves it to his Ministers;
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and they shall put on the ring and the garment;
and they shall put on the ring and the garment;
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they shall be the instruments by the Ministrie of the word to work grace in the heart.
they shall be the Instruments by the Ministry of the word to work grace in the heart.
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Hence 'tis that 1 Cor 1.12. Some are blamed that should say, I am of Paul, and I of Apollo and I of Christ;
Hence it's that 1 Cor 1.12. some Are blamed that should say, I am of Paul, and I of Apollo and I of christ;
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Why, are men blamed for saying they are for Christ? Is that blame worthy, to cry up Christ? No:
Why, Are men blamed for saying they Are for christ? Is that blame worthy, to cry up christ? No:
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the fault is not simply in advancing Christ, but the fault was this, so to cry up Christ,
the fault is not simply in advancing christ, but the fault was this, so to cry up christ,
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as to crie down duties, and crie down the use of Ministers, and the use of ordinances,
as to cry down duties, and cry down the use of Ministers, and the use of ordinances,
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and therein they were to blame;
and therein they were to blame;
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because Christ would not immediately by revelations and raptures call any, but leaves the conversion and call of a sinner, to the ordinary way of preaching the word:
Because christ would not immediately by revelations and raptures call any, but leaves the conversion and call of a sinner, to the ordinary Way of preaching the word:
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and therefore a sad word it is to all out of Gods way of calling, that either have not the word,
and Therefore a sad word it is to all out of God's Way of calling, that either have not the word,
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or if they have it, never care to enjoy it.
or if they have it, never care to enjoy it.
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7. That if men continue long under the enjoyment of the word, and are not effectually called by it, they are likely never to be called.
7. That if men continue long under the enjoyment of the word, and Are not effectually called by it, they Are likely never to be called.
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I would commend to you that place to prove this, in Luke 13.6, 7. where Christ tels you of a fig tree, he stayed three years looking for fruit, and he found none;
I would commend to you that place to prove this, in Lycia 13.6, 7. where christ tells you of a fig tree, he stayed three Years looking for fruit, and he found none;
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the husbandman prayed to spare it one yeare longer, and if it did not bear fruit then, he should cut it down,
the husbandman prayed to spare it one year longer, and if it did not bear fruit then, he should Cut it down,
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and cast it into the fire. and cast it into the fire.
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Now, this fig tree were the professing Jewes, who lay some competent time under the Ministrie of Christ, and of his Apostles;
Now, this fig tree were the professing Jews, who lay Some competent time under the Ministry of christ, and of his Apostles;
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and this fig-tree, if it were spared but one year, and brought not forth fruit, then it should be cut down:
and this Fig tree, if it were spared but one year, and brought not forth fruit, then it should be Cut down:
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and Christ did so, it seems he curst it, and said, never fruit grow more upon this tree.
and christ did so, it seems he cursed it, and said, never fruit grow more upon this tree.
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Now, you would ask what the meaning of all this is? Why, Beloved, a fig-tree,
Now, you would ask what the meaning of all this is? Why, beloved, a Fig tree,
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if it beareth not fruit within four yeares after it is planted, it is likely never to bring forth fruit:
if it bears not fruit within four Years After it is planted, it is likely never to bring forth fruit:
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And here the parable comes home thus far, that if after some competencie of time, in which in all likelihood, men may have some sparkes wrought in them by the ministrie of the word;
And Here the parable comes home thus Far, that if After Some competency of time, in which in all likelihood, men may have Some sparks wrought in them by the Ministry of the word;
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if after all this they are not converted, the curse of the fig-tree is like to fall upon that mans heart;
if After all this they Are not converted, the curse of the Fig tree is like to fallen upon that men heart;
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never let word do that man good more, and never let grace grow in that mans heart more;
never let word do that man good more, and never let grace grow in that men heart more;
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let never fruit grow more upon that tree; let never fruit grow more upon that tree;
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this the Parable holds forth, that if you live under the enjoyment of the word long,
this the Parable holds forth, that if you live under the enjoyment of the word long,
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and are not converted, it is an argument you shall not be called. And this is a heart-cutting consideration to all ancient men, that have out-lived many Ministers,
and Are not converted, it is an argument you shall not be called. And this is a heart-cutting consideration to all ancient men, that have outlived many Ministers,
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and have seen their Ministers laid in the Grave; their Ministers have spent their strength, and wasted their lungs in preaching to them;
and have seen their Ministers laid in the Grave; their Ministers have spent their strength, and wasted their lungs in preaching to them;
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and yet they are as profane as ever, and as loose as ever, and as regardless of God and grace as ever;
and yet they Are as profane as ever, and as lose as ever, and as regardless of God and grace as ever;
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truely, you are in a very sad case if it be thus with you, you are likely never to be called by Jesus Christ.
truly, you Are in a very sad case if it be thus with you, you Are likely never to be called by jesus christ.
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8. That God in the dispensations of his grace, doth not ordinarily let effectual calling run to the richer sort of men in the world;
8. That God in the dispensations of his grace, does not ordinarily let effectual calling run to the Richer sort of men in the world;
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but rather to the poorest sorts and ranks of men that are. but rather to the Poorest sorts and ranks of men that Are.
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I remember Austin in one of his books hath this saying, Unlearned men, they snatch away heaven from us that are great Scholars:
I Remember Austin in one of his books hath this saying, Unlearned men, they snatch away heaven from us that Are great Scholars:
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and truely, as it was in his time, so it is now: Men that are great Scholars, that understand Scripture, know languages;
and truly, as it was in his time, so it is now: Men that Are great Scholars, that understand Scripture, know languages;
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they are turned into hel, when unlearned and poor men, they get heaven. God hath chosen the poor of this world to be rich in faith.
they Are turned into hell, when unlearned and poor men, they get heaven. God hath chosen the poor of this world to be rich in faith.
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In all the dispensations of his grace; (though he cals some rich men, it is true, to carrie on the work, and countenance his people;
In all the dispensations of his grace; (though he calls Some rich men, it is true, to carry on the work, and countenance his people;
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yet) Gods effectuall calling doth not so commonly come among rich men, as the poor of the world:
yet) God's effectual calling does not so commonly come among rich men, as the poor of the world:
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the poor, saith Christ, receive the Gospel; the learned Scribes, and Doctors amongst the Jewes, and the rich Pharisees, they did all spurn at Jesus Christ;the poor, Says christ, receive the Gospel; the learned Scribes, and Doctors among the Jews, and the rich Pharisees, they did all spurn At jesus christ;
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when the poor and ignorant people that knew not the law, they followed him. 1 Cor. 1 26. Not many wise, not many noble, not many mighty are called;
when the poor and ignorant people that knew not the law, they followed him. 1 Cor. 1 26. Not many wise, not many noble, not many mighty Are called;
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but God hath chosen the poor things of this world, and things that are despised, yea, and things that are not, to bring to nought things that are. but God hath chosen the poor things of this world, and things that Are despised, yea, and things that Are not, to bring to nought things that Are.
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Here you see plainly this Conclusion proved, that Gods effectuall calling doth not ordinarily and commonly run among the greater sort of men in the world;
Here you see plainly this Conclusion proved, that God's effectual calling does not ordinarily and commonly run among the greater sort of men in the world;
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but it runs among the poorer sort of men, they ordinarily give best entertainment to the Gospel.
but it runs among the Poorer sort of men, they ordinarily give best entertainment to the Gospel.
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And the reason of this is, 1. To magnifie the riches of his grace; if Christ should call rich men only, and chiefly;
And the reason of this is, 1. To magnify the riches of his grace; if christ should call rich men only, and chiefly;
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many would think, it was only mens riches, and mens honour did move Christ to call them:
many would think, it was only men's riches, and men's honour did move christ to call them:
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Now, Christ to vindicate and magnifie his grace, he will call poor despicable wretches, that one would think, there should be nothing in the eye of reason or sense,
Now, christ to vindicate and magnify his grace, he will call poor despicable wretches, that one would think, there should be nothing in the eye of reason or sense,
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why God should cast an eye of favour upon them.
why God should cast an eye of favour upon them.
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2. To magnifie and manifest his power, that he will preserve a companie of poor contemptible people, among so many enemies,
2. To magnify and manifest his power, that he will preserve a company of poor contemptible people, among so many enemies,
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so potent, and so wealthie, that they shall never be able to overthrow them. 3. Because, rich men lie under more temptations against effectuall calling, then poor men do.
so potent, and so wealthy, that they shall never be able to overthrow them. 3. Because, rich men lie under more temptations against effectual calling, then poor men do.
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Rich men thinke, should I be called to be a Professor, I may lose my riches, endanger my estate, and eclipse my honour;
Rich men think, should I be called to be a Professor, I may loose my riches, endanger my estate, and eclipse my honour;
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and these are great temptations to rich men to hinder their calling. Therefore you read Mark 10.22. of the young man;
and these Are great temptations to rich men to hinder their calling. Therefore you read Mark 10.22. of the young man;
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that when Christ called him, it is said, he went away sorrowfull, for he had great possessions;
that when christ called him, it is said, he went away sorrowful, for he had great possessions;
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and would not follow Christ, who had not a house wherein to put his head.
and would not follow christ, who had not a house wherein to put his head.
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Many men for fear of losing their estates, they lie under this sore temptation, to hinder them from being called:
Many men for Fear of losing their estates, they lie under this soar temptation, to hinder them from being called:
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And then also for their honour;
And then also for their honour;
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men may think they shall eclipse their honor, should they profess a course of Religion, Gal. 2.2. I preacht publikely among the ordinarie sort, saith Paul, but I preach privately to men of reputation, l•st I should run in vair.
men may think they shall eclipse their honour, should they profess a course of Religion, Gal. 2.2. I preached publicly among the ordinary sort, Says Paul, but I preach privately to men of reputation, l•st I should run in vair.
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As much as if he should say, men of qualitie and of repute, they would not own Christ publickly, they were affraid they should lose their honour and credit;
As much as if he should say, men of quality and of repute, they would not own christ publicly, they were afraid they should loose their honour and credit;
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therfore Paul was enforc'd to indulge them so far, as to preach privately to them; hence Nicodemus a great man came to Jesus by night.
Therefore Paul was enforced to indulge them so Far, as to preach privately to them; hence Nicodemus a great man Come to jesus by night.
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9. If you are only externally called to a profession of Christ, and not called internally to a possession of him;
9. If you Are only externally called to a profession of christ, and not called internally to a possession of him;
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at one time or other before you die, God will discover the hypocrifie of your hearts,
At one time or other before you die, God will discover the hypocrify of your hearts,
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and the unsoundness of your Call. There are many men who now are called; a man cannot discern whether they be effectually called or no;
and the unsoundness of your Call. There Are many men who now Are called; a man cannot discern whither they be effectually called or no;
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but in likelihood before you die, you will discover somewhat or other that may give just ground of suspicion, you are not savingly called;
but in likelihood before you die, you will discover somewhat or other that may give just ground of suspicion, you Are not savingly called;
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either by falling into some error in Judgment, or running into some scandalous sin, or the like.
either by falling into Some error in Judgement, or running into Some scandalous since, or the like.
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Lastly, If God hath not, or intends not effectually to call thee, thou maiest take this for an undeniable truth, God neither intends to justifie thee, nor to save thee:
Lastly, If God hath not, or intends not effectually to call thee, thou Mayest take this for an undeniable truth, God neither intends to justify thee, nor to save thee:
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whom he cals, them he justifies, and none else; and whom he justifies, them he glorifies, and none else:whom he calls, them he Justifies, and none Else; and whom he Justifies, them he Glorifies, and none Else:
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So that Justification and Glorification depends upon calling; Rom. 8.30. And thus I have done with these ten sad Conclusions.
So that Justification and Glorification depends upon calling; Rom. 8.30. And thus I have done with these ten sad Conclusions.
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I shall now change my discourse, and turn my speech to a second sort of men;
I shall now change my discourse, and turn my speech to a second sort of men;
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and to them I shall lay down ten consolatory Conclusions, for the comfort of you that are the called of Jesus Christ.
and to them I shall lay down ten consolatory Conclusions, for the Comfort of you that Are the called of jesus christ.
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And here, before I lay these down, I shall first shew you what need there is that Ministers should preach comfortably to you that are effectually called.
And Here, before I lay these down, I shall First show you what need there is that Ministers should preach comfortably to you that Are effectually called.
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Because first, after you are called effectually, you are more exposed to meet with persecutions from men. Secondly, Temptations from the Divel.
Because First, After you Are called effectually, you Are more exposed to meet with persecutions from men. Secondly, Temptations from the devil.
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Thirdly, The stronger strugling of Corruptions from within, then ever you were before; therefore you had need of comfort.
Thirdly, The Stronger struggling of Corruptions from within, then ever you were before; Therefore you had need of Comfort.
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1. I say, After calling you are more exposed to meet with persecutions from men, then ever you were before.
1. I say, After calling you Are more exposed to meet with persecutions from men, then ever you were before.
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Heb. 10.32, 33. Call to remembrance the former daies, in which after you were illuminated, you endured a sore fight of affliction, partly by being reproached, Hebrew 10.32, 33. Call to remembrance the former days, in which After you were illuminated, you endured a soar fight of affliction, partly by being reproached,
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and made a gazing stock &c. They endured nothing before, but after they were inlightned, they endured a great fight of Affliction:and made a gazing stock etc. They endured nothing before, but After they were enlightened, they endured a great fight of Affliction:
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had not you therefore need of comfort?
had not you Therefore need of Comfort?
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2. After Calling, you are more exposed to temptations from the Divel, then ever you were before.
2. After Calling, you Are more exposed to temptations from the devil, then ever you were before.
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The Divel, when he finds all things at peace, he lets men alone;
The devil, when he finds all things At peace, he lets men alone;
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but when he finds a man coming out of his clutches to be called, then Satan troubles and assaults him. 1 Pet. 5.8, 10. Your Adversarie the Divel goes about like a roaring Lion, seeking whom he may devour.
but when he finds a man coming out of his clutches to be called, then Satan Troubles and assaults him. 1 Pet. 5.8, 10. Your Adversary the devil Goes about like a roaring lion, seeking whom he may devour.
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These were they that the God of grace had called to eternall glory. Yet these were they that the Divel rageth so against;
These were they that the God of grace had called to Eternal glory. Yet these were they that the devil rages so against;
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Had not you therfore need of comfort, because you are exposed to more Temptations from the Divel?
Had not you Therefore need of Comfort, Because you Are exposed to more Temptations from the devil?
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And 3ly, You are to meet with more strong and vigorous workings of inward Corruptions in your own hearts;
And 3ly, You Are to meet with more strong and vigorous workings of inward Corruptions in your own hearts;
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as Paul, before his calling was not troubled with his Corruptions, sinne never troubled him; the powerful and vigorous workings of his lusts never wearied him;
as Paul, before his calling was not troubled with his Corruptions, sin never troubled him; the powerful and vigorous workings of his Lustiest never wearied him;
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but when the command came, then sin revived: but when the command Come, then since revived:
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When the power of the word came with Authoritie upon his Conscience, then he saw sinne to revive and get strength upon him.
When the power of the word Come with authority upon his Conscience, then he saw sin to revive and get strength upon him.
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Beloved, I would appeal to any of you, whom God hath called to grace and glory,
beloved, I would appeal to any of you, whom God hath called to grace and glory,
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whether before you were called, you ever found sinne so strong as after, and ever found the workings of your inward corruptions so violent as after? and therefore upon these three grounds, you have need that comfort should be preached unto you.
whither before you were called, you ever found sin so strong as After, and ever found the workings of your inward corruptions so violent as After? and Therefore upon these three grounds, you have need that Comfort should be preached unto you.
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I now passe to the Conclusions, which I shall lay down for the comfort of all them that are effectually called.
I now pass to the Conclusions, which I shall lay down for the Comfort of all them that Are effectually called.
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1. That Jesus Christ doth effectually call a poor sinner, before that sinner doth look after Jesus Christ.
1. That jesus christ does effectually call a poor sinner, before that sinner does look After jesus christ.
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Should God intail heaven upon this condition, that you that had been first in the transgression, should be first in seeking reconciliation, we should never have the difference ended betwixt God and us;
Should God intail heaven upon this condition, that you that had been First in the Transgression, should be First in seeking reconciliation, we should never have the difference ended betwixt God and us;
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but behold, here is mercy, and here is a ground of Comfort, that though we are the first in the transgression;
but behold, Here is mercy, and Here is a ground of Comfort, that though we Are the First in the Transgression;
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Christ is the first in su•ng out Reconciliation:
christ is the First in su•ng out Reconciliation:
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Jesus Christ d•th effectually call poor sinners, before they either call or look after Jesus Christ at all. Isa. 65.1. I am sought of them that asked not for me, I am found of them that sought me not;
jesus christ d•th effectually call poor Sinners, before they either call or look After jesus christ At all. Isaiah 65.1. I am sought of them that asked not for me, I am found of them that sought me not;
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I said, Behold me, Behold me, to a Nation that was not called by my name. I said, Behold me, Behold me, to a nation that was not called by my name.
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Here you see, Jesus Christ goeth out first to call thee, before thou goest out to call him.
Here you see, jesus christ Goes out First to call thee, before thou goest out to call him.
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And O what comfort is this? Christ doth not stay till thou look after a Christ;
And Oh what Comfort is this? christ does not stay till thou look After a christ;
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but Christ casts an eye upon thee before thou look after him.
but christ Cast an eye upon thee before thou look After him.
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We read of Matthew the Publican, that while he was looking after his money at the receipt of custome, at that time Jesus Christ was looking after his soul.
We read of Matthew the Publican, that while he was looking After his money At the receipt of custom, At that time jesus christ was looking After his soul.
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We read of the Disciples of Christ, whilst they were mending their nets, and looking after their fish, Jesus Christ takes this occasion with the Hook of the Gospel to catch them.
We read of the Disciples of christ, while they were mending their nets, and looking After their Fish, jesus christ Takes this occasion with the Hook of the Gospel to catch them.
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We read of Paul, that whilst he was breathing out persecution against the Church of God,
We read of Paul, that while he was breathing out persecution against the Church of God,
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and raging with malice against the Saints of God; at that time he was even called to be a Saint:
and raging with malice against the Saints of God; At that time he was even called to be a Saint:
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So that this is very comfortable.
So that this is very comfortable.
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God doth first look after a sinner in his effectual calling, before a sinner looks out after Christ.
God does First look After a sinner in his effectual calling, before a sinner looks out After christ.
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God doth first look after thee, inlightning thee by a Sermon, and seizing upon thy conscience by a command, before thou look after him.
God does First look After thee, enlightening thee by a Sermon, and seizing upon thy conscience by a command, before thou look After him.
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2. That Jesus Christ hath effectually called thee, when he hath left many thousands in the world, of better parts,
2. That jesus christ hath effectually called thee, when he hath left many thousands in the world, of better parts,
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and better dispositions, more naturall good, and less evill in them then thou hast in thy self;
and better dispositions, more natural good, and less evil in them then thou hast in thy self;
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and yet he hath rejected them and called thee.
and yet he hath rejected them and called thee.
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Jesus Christ hath many times rejected a patient heathen, when he hath called thee, who art of a passionate and rigid disposition.
jesus christ hath many times rejected a patient heathen, when he hath called thee, who art of a passionate and rigid disposition.
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Jesus Christ hath left many a curious wit, and pregnant Scholar, and many of singular parts that had they grace to manage them, they might bring God much glory;
jesus christ hath left many a curious wit, and pregnant Scholar, and many of singular parts that had they grace to manage them, they might bring God much glory;
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and it may be he hath called thee, a poor ignorant sottish creature. Jesus Christ (it may be) hath rejected many that have had less sinne, then thou hast in thee.
and it may be he hath called thee, a poor ignorant sottish creature. jesus christ (it may be) hath rejected many that have had less sin, then thou hast in thee.
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Jesus Christ did reject many an honest heathen, when he would call Mary Magdalen, that had seven Divels in her;
jesus christ did reject many an honest heathen, when he would call Marry Magdalen, that had seven Devils in her;
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Christ rejected Simon Magus, and rejected Agrippa, a half turned Christian; and rejected Herod, who heard John Baptist gladly;
christ rejected Simon Magus, and rejected Agrippa, a half turned Christian; and rejected Herod, who herd John Baptist gladly;
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and rejected Felix, that trembled at a Sermon; and rejected Ahab, that humbled his soul before God;
and rejected Felix, that trembled At a Sermon; and rejected Ahab, that humbled his soul before God;
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when it may be, he hath called thee, that never hadst such workings in thy heart as these men had:
when it may be, he hath called thee, that never Hadst such workings in thy heart as these men had:
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and O what ground of comfort is here?
and Oh what ground of Comfort is Here?
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3. God in calling thy soul, and bringing thee into a state of grace, he doth it freely for his own names sake;
3. God in calling thy soul, and bringing thee into a state of grace, he does it freely for his own names sake;
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when there was nothing in thee to move him to call thee; when there was much in thee to provoke him never to call thee;
when there was nothing in thee to move him to call thee; when there was much in thee to provoke him never to call thee;
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yet his own grace compelled him, and his own mercy ingaged him to cal thee. 1 Tim. 2.9. We are called according to the purpose of his own grace, not according to our own works.
yet his own grace compelled him, and his own mercy engaged him to call thee. 1 Tim. 2.9. We Are called according to the purpose of his own grace, not according to our own works.
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4. That they who are most senfible of their own vileness, and see the most want and necessity of Jesus Christ;
4. That they who Are most senfible of their own vileness, and see the most want and necessity of jesus christ;
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they of all people are most likely to be called by him.
they of all people Are most likely to be called by him.
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When Christ rejects civil honest men, and self conceited men, and morally good men, and they are no way likely to be called;
When christ rejects civil honest men, and self conceited men, and morally good men, and they Are no Way likely to be called;
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yet those men that are sensible of their wickednesse, and see their want of Jesus Christ, they are of all men most likely to be called. Matth. 9.13.
yet those men that Are sensible of their wickedness, and see their want of jesus christ, they Are of all men most likely to be called. Matthew 9.13.
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I came not to call the righteous, but whom? but sinners to repentance. All men are sinners,I Come not to call the righteous, but whom? but Sinners to Repentance. All men Are Sinners,
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but he means such as see their sin, and see their need of Christ to pardon and subdue sin in them; for so the words import:
but he means such as see their since, and see their need of christ to pardon and subdue since in them; for so the words import:
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The whole need not a Physician, but they that are sick: The Whole need not a physician, but they that Are sick:
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They that are sick of sin and see their infirmities, they are most likely to be called by Jesus Christ.
They that Are sick of since and see their infirmities, they Are most likely to be called by jesus christ.
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And therefore this is most comfortable to you, all you that are drooping Christians, that hang down your heads under the sense of sin, that see sin to be exceeding sinful;
And Therefore this is most comfortable to you, all you that Are drooping Christians, that hang down your Heads under the sense of since, that see since to be exceeding sinful;
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this is the end for which Christ came into the world, to call you to glory.
this is the end for which christ Come into the world, to call you to glory.
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5. That a man may be elected by God from all eternity, and yet he may live a long time in a course of sin,
5. That a man may be elected by God from all eternity, and yet he may live a long time in a course of since,
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before he call him, and yet before he dies, he shall be called. John 10.16. I laie down my life for my sheep;
before he call him, and yet before he die, he shall be called. John 10.16. I lay down my life for my sheep;
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and other sheep I have, which are not of this fold, them also I must bring,
and other sheep I have, which Are not of this fold, them also I must bring,
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and they shall hear my voice, and there shall be one fold under one shepherd, &c. The meaning is this;and they shall hear my voice, and there shall be one fold under one shepherd, etc. The meaning is this;
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Christ told them, his converted ones were his sheep; and these are not all;
christ told them, his converted ones were his sheep; and these Are not all;
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but I have others that are not converted, yet I will convert them, and bring them to the same fold also.
but I have Others that Are not converted, yet I will convert them, and bring them to the same fold also.
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So that Christ hath his sheep among them that are not yet converted and called;
So that christ hath his sheep among them that Are not yet converted and called;
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and though many times you you may go a long time in a course of sin,
and though many times you you may go a long time in a course of since,
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yet before you die, you shall be effectually called, and brought home to the sheepfold of Iesus Christ.
yet before you die, you shall be effectually called, and brought home to the sheepfold of Iesus christ.
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6. A man may be effectually called, when in his own apprehension, he cannot find any real and sound evidence of his vocation.
6. A man may be effectually called, when in his own apprehension, he cannot find any real and found evidence of his vocation.
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This that Phrase in Peter imports, 2 Pet. 1.11. Whoso doth not these things, is blind and cannot see afar off.
This that Phrase in Peter imports, 2 Pet. 1.11. Whoso does not these things, is blind and cannot see afar off.
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It is spoken of a godly man, of a man that hath his election sure,
It is spoken of a godly man, of a man that hath his election sure,
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but doth not adde grace to grace to make his calling sure, that man is purblind and cannot see afar off;
but does not add grace to grace to make his calling sure, that man is purblind and cannot see afar off;
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that is, cannot see as far as heaven, that his name is written there; cannot have clear and strong comfort of his belonging to God.
that is, cannot see as Far as heaven, that his name is written there; cannot have clear and strong Comfort of his belonging to God.
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Many a godly man, may be effectually called, and yet that man a purblind man, not able to behold as with open face the evidence of his effectuall calling.
Many a godly man, may be effectually called, and yet that man a purblind man, not able to behold as with open face the evidence of his effectual calling.
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7. A man may have a grounded assurance that he is effectually called, and yet neither know the time when,
7. A man may have a grounded assurance that he is effectually called, and yet neither know the time when,
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nor the manner how, nor the instrument by whom he was called. And this is a very comfortable Conclusion.
nor the manner how, nor the Instrument by whom he was called. And this is a very comfortable Conclusion.
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There are some that press conversion so high, that if a man cannot tell the time when,
There Are Some that press conversion so high, that if a man cannot tell the time when,
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or the manner how, or the Sermon by which he was called, they say that he is not yet converted;
or the manner how, or the Sermon by which he was called, they say that he is not yet converted;
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this is too rigid a Doctrine;
this is too rigid a Doctrine;
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and the Scripture makes more for the confirmation of this, that a man may have a grounded assurance of his effectuall calling,
and the Scripture makes more for the confirmation of this, that a man may have a grounded assurance of his effectual calling,
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when he neither knows the time, nor the manner, nor the instrument, by which he was called. Mark. 4.27.
when he neither knows the time, nor the manner, nor the Instrument, by which he was called. Mark. 4.27.
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And he said, so is the Kingdome of God, as if a man should cast seed into the ground, And he said, so is the Kingdom of God, as if a man should cast seed into the ground,
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and should sleep, and rise night and day, and the seed should spring up and grow he knows not how. and should sleep, and rise night and day, and the seed should spring up and grow he knows not how.
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The seed here sown, is the work of grace; for so is the Kingdom of God, saith Christ:
The seed Here sown, is the work of grace; for so is the Kingdom of God, Says christ:
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and here this seed springs up; the man cannot tell haply the day he sowed it, nor how he scattered it;
and Here this seed springs up; the man cannot tell haply the day he sowed it, nor how he scattered it;
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yet this seed springs up he knows not how.
yet this seed springs up he knows not how.
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So a man may have the seed of grace sown in his heart, which is effectuall calling,
So a man may have the seed of grace sown in his heart, which is effectual calling,
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and yet it grows up he knows not how, nor when he was called.
and yet it grows up he knows not how, nor when he was called.
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So John 9. (I only allude to it) 19, 20. It is spoken there of the man that was healed by Jesus Christ;
So John 9. (I only allude to it) 19, 20. It is spoken there of the man that was healed by jesus christ;
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the blind Sonne, that had his eyes opened by Jesus Christ:
the blind Son, that had his eyes opened by jesus christ:
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What say his Parents? We know this is our son, and that he was born blind;
What say his Parents? We know this is our son, and that he was born blind;
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but by what means he now seeth we know not, nor who opened his eyes. Beloved, So I may say of a poor sinner;but by what means he now sees we know not, nor who opened his eyes. beloved, So I may say of a poor sinner;
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a poor sinner is like this blind sonne, we know we are born blind, neither knowing God nor our selves.
a poor sinner is like this blind son, we know we Are born blind, neither knowing God nor our selves.
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We know, if we are converted, we now see, but how this was done, or by whom this was done, man cannot so exactly determine.
We know, if we Are converted, we now see, but how this was done, or by whom this was done, man cannot so exactly determine.
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But now, this Conclusion doth not hold true in all cases, if a man have been a profane liver;
But now, this Conclusion does not hold true in all cases, if a man have been a profane liver;
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then it is impossible in an ordinarie way, that that man should be effectually called, but he must know the time when he is called:
then it is impossible in an ordinary Way, that that man should be effectually called, but he must know the time when he is called:
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but for others that from their childhood have been brought up in a godly familie,
but for Others that from their childhood have been brought up in a godly family,
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and from their child-hood to their dying day, did never break out into any scandalous sinne;
and from their childhood to their dying day, did never break out into any scandalous sin;
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these men cannot give an account either when, or by whom they were called, and yet their calling may be effectuall:
these men cannot give an account either when, or by whom they were called, and yet their calling may be effectual:
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and therfore that is too rigid a Doctrine, to press such heights Qualifications before conversion;
and Therefore that is too rigid a Doctrine, to press such heights Qualifications before conversion;
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for God hath different wayes and degrees of working, though all are not obvious to our eye.
for God hath different ways and Degrees of working, though all Are not obvious to our eye.
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8. That they who are called by Christ, they shall be kept by Christ, that they do not fall from their Call,
8. That they who Are called by christ, they shall be kept by christ, that they do not fallen from their Call,
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but be brought to the state of glory, and that's another comfortable conclusion:
but be brought to the state of glory, and that's Another comfortable conclusion:
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you are not called by Christ, and so left to your selves and the wide world, as Adam was.
you Are not called by christ, and so left to your selves and the wide world, as Adam was.
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Adam was called by God to a state of blessednesse, but he was left to stand by his own strength, but you are not so:Adam was called by God to a state of blessedness, but he was left to stand by his own strength, but you Are not so:
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You are not only called by Christ, but you are kept by Christ, that you shall not fall from grace, being once called to it.
You Are not only called by christ, but you Are kept by christ, that you shall not fallen from grace, being once called to it.
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Jude ver. 1. Jude the servant of Christ, to them that are sanctified by God the Father, preserved in Christ and called. U^de ver. 1. U^de the servant of christ, to them that Are sanctified by God the Father, preserved in christ and called.
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Here then is your comfort, that you are not called by Christ, and left to your selves;
Here then is your Comfort, that you Are not called by christ, and left to your selves;
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but you are preserv'd by Christ, and called and kept in a state of grace, till you shall come to glory. So 1 Thes. 5.24. Faithfull is he that called you, who also will doe it:
but you Are preserved by christ, and called and kept in a state of grace, till you shall come to glory. So 1 Thebes 5.24. Faithful is he that called you, who also will do it:
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that is, bring you to that glorie which you are called unto.
that is, bring you to that glory which you Are called unto.
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9. When Christ hath an intent to call a poor sinner, neither their Poverty, nor their impiety shal hinder the cal of Jesus Christ. Not your Povertie;
9. When christ hath an intent to call a poor sinner, neither their Poverty, nor their impiety shall hinder the call of jesus christ. Not your Poverty;
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God hath chosen the poor of this world, to be rich in faith, and heirs of a kingdome. Jam. 2. Not your impiety;God hath chosen the poor of this world, to be rich in faith, and Heirs of a Kingdom. Jam. 2. Not your impiety;
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poor Christians think, Oh, I am so vile, and so sinful, and profane, that I fear Christ will not cal me: Why, this shall not hinder;
poor Christians think, O, I am so vile, and so sinful, and profane, that I Fear christ will not call me: Why, this shall not hinder;
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Mary Magdalen a Harlot, possessed with seven Divels, yet called; Manasseh a bloodsucker, that made the streets of Jerusalem run down with blood, yet called;Marry Magdalen a Harlot, possessed with seven Devils, yet called; Manasses a bloodsucker, that made the streets of Jerusalem run down with blood, yet called;
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Paul a persecuter, a blasphemer, a man mad with rage against the Church of God, yet he obtained mercy; and why? that he might be an example to them that after should be called. Paul a Persecutor, a blasphemer, a man mad with rage against the Church of God, yet he obtained mercy; and why? that he might be an Exampl to them that After should be called.
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So that here is your comfort, when Jesus Christ hath an intent to call you,
So that Here is your Comfort, when jesus christ hath an intent to call you,
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neither your Poverty, nor your Impietie shall withstand his call, nor turn the thoughts of his mercy from you.
neither your Poverty, nor your Impiety shall withstand his call, nor turn the thoughts of his mercy from you.
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10. That though no man can prie into the decrees of God about election, and reprobation,
10. That though no man can pry into the decrees of God about election, and reprobation,
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yet if you can make good your effectual vocation, you may be sure of your election and of your glorification.
yet if you can make good your effectual vocation, you may be sure of your election and of your glorification.
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Though no man, I say, can enter into the bosome of God, to know his secret decrees,
Though no man, I say, can enter into the bosom of God, to know his secret decrees,
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yet if you can find upon good & Scripture grounds, that you are effectually called, you may be sure you are eternally elected,
yet if you can find upon good & Scripture grounds, that you Are effectually called, you may be sure you Are eternally elected,
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& shall hereafter live in glorie. Rō. 8.28. Whom he predestinates, them he cals, whom he cals, them he justifles, and whom he justifies, them he will glorifie.
& shall hereafter live in glory. Rō. 8.28. Whom he predestinates, them he calls, whom he calls, them he justifles, and whom he Justifies, them he will Glorify.
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And therefore comfort your hearts in these consolatorie Conclusions about effectuall calling.
And Therefore Comfort your hearts in these consolatory Conclusions about effectual calling.
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SERMON V. 2 PET. 1.10. Wherefore the rather Brethren, give all diligence to make your Calling and Election sure.
SERMON V. 2 PET. 1.10. Wherefore the rather Brothers, give all diligence to make your Calling and Election sure.
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THe Doctrine I am yet upon in the prosecution of these words, is this, That Christians should put forth a great deal of diligence to make this sure to their souls, that they are effectually called by Jesus Christ.
THe Doctrine I am yet upon in the prosecution of these words, is this, That Christians should put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ.
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In the managing of which, I laid down the last Lords day twenty Propositions;
In the managing of which, I laid down the last lords day twenty Propositions;
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ten in relation to wicked men not called, and ten conclusions for the comfort of them that are effectually called by Jesus Christ.
ten in Relation to wicked men not called, and ten conclusions for the Comfort of them that Are effectually called by jesus christ.
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I am now to proceed in the dispatch of six cases of conscience, which I shall handle about effectual calling. Three of which concern men not effectually called,
I am now to proceed in the dispatch of six cases of conscience, which I shall handle about effectual calling. Three of which concern men not effectually called,
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and three touching Believers, who are called by Christ to grace here, and to hopes of glory in the world to come.
and three touching Believers, who Are called by christ to grace Here, and to hope's of glory in the world to come.
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The three first cases touching wicked men are these: First, Whether a wicked man be able to resist his own call?
The three First cases touching wicked men Are these: First, Whither a wicked man be able to resist his own call?
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Secondly, What temptations doth the Devil suggest, to keep a wicked man from entertaining and embracing the call of Jesus Christ?
Secondly, What temptations does the devil suggest, to keep a wicked man from entertaining and embracing the call of jesus christ?
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Thirdly, What delusions doth the Devil use to deceive Hypocrites, to make them presumptuously believe, that they are effectually called, when they are not?
Thirdly, What delusions does the devil use to deceive Hypocrites, to make them presumptuously believe, that they Are effectually called, when they Are not?
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There are three cases more touching godly men: As
There Are three cases more touching godly men: As
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First, Whether may a man that is effectually called, be any way assured that he is so?
First, Whither may a man that is effectually called, be any Way assured that he is so?
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Secondly, If a man may be assured, then what is the reason many a godly man is not assured of his effectual calling?
Secondly, If a man may be assured, then what is the reason many a godly man is not assured of his effectual calling?
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And then Thirdly, How may he come to get the assurance of his effectual calling? I begin with the first, about wicked men that are not called; and the case is this,
And then Thirdly, How may he come to get the assurance of his effectual calling? I begin with the First, about wicked men that Are not called; and the case is this,
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First, Whether may a wicked man, a man as yet not called, be able to resist and keep off his own cal?
First, Whither may a wicked man, a man as yet not called, be able to resist and keep off his own call?
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And that you may understand the answer hereto, I must lay down this distinction; That there is a twofold calling of Christ:
And that you may understand the answer hereto, I must lay down this distinction; That there is a twofold calling of christ:
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A Significative calling, and an operative calling.
A Significative calling, and an operative calling.
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First, a Significative calling, which is such a calling, whereby Christ in the Ministry of the word, signifies and declares what he would have men to do:
First, a Significative calling, which is such a calling, whereby christ in the Ministry of the word, signifies and declares what he would have men to do:
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Now this kind of call, wicked men may resist;
Now this kind of call, wicked men may resist;
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this call, I say, and this revealed will of God, in declaring what graces he would have men act,
this call, I say, and this revealed will of God, in declaring what graces he would have men act,
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and what sins he would have men forbear: Therefore we read, Acts 7.5. You stiff-necked people, and uncircumcised in heart and eares, you have alwayes resisted the Holy Ghost;
and what Sins he would have men forbear: Therefore we read, Acts 7.5. You Stiffnecked people, and uncircumcised in heart and ears, you have always resisted the Holy Ghost;
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meaning the Preaching of the word, by the Ministry of his Apostles. So Prov. 1.24. I have called, and ye have refused, &c.
meaning the Preaching of the word, by the Ministry of his Apostles. So Curae 1.24. I have called, and you have refused, etc.
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But then Secondly, There is an Operative calling, and that is such a call, whereby God doth not onely signifie to a man what he must do,
But then Secondly, There is an Operative calling, and that is such a call, whereby God does not only signify to a man what he must do,
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but with the signification of his will, gives a man a power to do what he calls him to do, accompanying the word with his Spirit, making the heart stoop and yeeld to Jesus Christ.
but with the signification of his will, gives a man a power to do what he calls him to do, accompanying the word with his Spirit, making the heart stoop and yield to jesus christ.
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Now this cal no man can resist; Grace is irresistable; and this effectual calling by the operation of the Spirit, a man cannot resist.
Now this call no man can resist; Grace is irresistible; and this effectual calling by the operation of the Spirit, a man cannot resist.
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All the gain-sayings of the heart, and all the stoutnesse of the will it must stoop,
All the gainsayings of the heart, and all the stoutness of the will it must stoop,
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and must be brought under subjection to Jesus Christ, John 6.37. All that the Father hath given me, saith Christ, shall come unto me.
and must be brought under subjection to jesus christ, John 6.37. All that the Father hath given me, Says christ, shall come unto me.
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They shal not be able to withstand Jesus Christ, but they shal come in unto him. So Isa. 55.10.
They shall not be able to withstand jesus christ, but they shall come in unto him. So Isaiah 55.10.
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As the rain comes down, and the snow from Heaven, and returns not thither again, As the rain comes down, and the snow from Heaven, and returns not thither again,
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but waters the earth, to make it bring forth, so shall my word be that goes out of my mouth, it shall not return in vain;
but waters the earth, to make it bring forth, so shall my word be that Goes out of my Mouth, it shall not return in vain;
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but shall accomplish that which I intended, and it shall prosper in the thing wherto I sent it. but shall accomplish that which I intended, and it shall prosper in the thing whereto I sent it.
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As all the world cannot hinder the rain from coming down on the earth, no more can any man in the world,
As all the world cannot hinder the rain from coming down on the earth, no more can any man in the world,
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if God hath an intent to convert and call him, hinder the benefit of the word from redounding upon his soul.
if God hath an intent to convert and call him, hinder the benefit of the word from redounding upon his soul.
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Now the answering of this case thus briefly, will admit of a double Use.
Now the answering of this case thus briefly, will admit of a double Use.
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First, an Use of Condemnation to wicked men, that have often resisted the significative call of Jesus Christ.
First, an Use of Condemnation to wicked men, that have often resisted the significative call of jesus christ.
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When Christ hath signified, this is my will, I would have you leave these courses, and I would have you walk in these wayes;
When christ hath signified, this is my will, I would have you leave these courses, and I would have you walk in these ways;
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Christ signifies his will in the Ministry of the Gospel; yet let Christ signifie what he will, you will do what you list;
christ signifies his will in the Ministry of the Gospel; yet let christ signify what he will, you will do what you list;
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this is for thy great condemnation.
this is for thy great condemnation.
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Secondly, The answering of this Query, is for consolation to elect men, who are not yet converted.
Secondly, The answering of this Query, is for consolation to elect men, who Are not yet converted.
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Dost thou belong to Gods Election? Why, before thou art converted, thou hast a stubborn wil, thou hast a gainsaying heart, thou hast a stout spirit against God, thy heart is as hard as an Adamant, as hard as the Rocks;
Dost thou belong to God's Election? Why, before thou art converted, thou hast a stubborn will, thou hast a gainsaying heart, thou hast a stout Spirit against God, thy heart is as hard as an Adamant, as hard as the Rocks;
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yet here is thy comfort, all the gain-sayings of thy spirit, and all the stubbornnesse of thy will, it shall not be able to keep off converting mercy,
yet Here is thy Comfort, all the gainsayings of thy Spirit, and all the stubbornness of thy will, it shall not be able to keep off converting mercy,
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and shall not be able to keep off calling grace from thee:
and shall not be able to keep off calling grace from thee:
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When God hath an intent to call thee, he will come with Power by his call,
When God hath an intent to call thee, he will come with Power by his call,
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and make thee do what he commands thee, and make thee imbrace what he cals thee to.
and make thee do what he commands thee, and make thee embrace what he calls thee to.
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Did not Jesus Christ use an operative call, as well as a significative call, no man in the world would ever be called.
Did not jesus christ use an operative call, as well as a significative call, no man in the world would ever be called.
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And this is the reason, that in hearing the same Sermon, and following the same Preacher, one man is converted, the other is not.
And this is the reason, that in hearing the same Sermon, and following the same Preacher, one man is converted, the other is not.
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The reason is this, The call of the Ministry is onely a significative call of a Reprobate;
The reason is this, The call of the Ministry is only a significative call of a Reprobate;
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onely signifying what God would have him do:
only signifying what God would have him doe:
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But there is no power conveyed with the invitation, to make the man able to do what Christ cals him to;
But there is no power conveyed with the invitation, to make the man able to do what christ calls him to;
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and therefore one is called, the other is not. Thus much in Answer to the first case.
and Therefore one is called, the other is not. Thus much in Answer to the First case.
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Secondly, What temptations doth the Devil suggest to men, who are uncalled, that they should not give entertainment to,
Secondly, What temptations does the devil suggest to men, who Are uncalled, that they should not give entertainment to,
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or embrace the call of Jesus Christ unto grace and glory? And in answer to this, I shall lay down onely four suggestions of the Devil, wherewith he entangles a man, that he should not yeeld to the call of Jesus Christ.
or embrace the call of jesus christ unto grace and glory? And in answer to this, I shall lay down only four suggestions of the devil, wherewith he entangles a man, that he should not yield to the call of jesus christ.
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And as I lay them down, I shall labour to take them away. As 1. The first temptation the Devil will suggest, is to you that are young men;
And as I lay them down, I shall labour to take them away. As 1. The First temptation the devil will suggest, is to you that Are young men;
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and to you he will suggest, that you are yet too young to imbrace the call of Jesus Christ, 'twill be time enough hereafter,
and to you he will suggest, that you Are yet too young to embrace the call of jesus christ, it'll be time enough hereafter,
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and you may do it soon enough hereafter;
and you may do it soon enough hereafter;
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you are too young now to be abridg'd of your pleasure, and to mortifie your lusts,
you Are too young now to be abridged of your pleasure, and to mortify your Lustiest,
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and to betake your selves unto so serious a course as Christ cals you to: and by this temptation, the Devil prevails with young men more especially.
and to betake your selves unto so serious a course as christ calls you to: and by this temptation, the devil prevails with young men more especially.
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And I remember Austin saith, that this temptation of the Devil, made him keep off for seven years together, from embracing the call of Jesus Christ;
And I Remember Austin Says, that this temptation of the devil, made him keep off for seven Years together, from embracing the call of jesus christ;
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the Devil would still tell him in his heart, thou art too young to leave thy Drunkennesse,
the devil would still tell him in his heart, thou art too young to leave thy drunkenness,
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and too young to leave thy Harlots;
and too young to leave thy Harlots;
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till at last he cryed out, How long shall I say, it is too soon? Why may I not repent to day? This temptation I say, it hath fastened upon many before you, that they were too young to come in to Jesus Christ;
till At last he cried out, How long shall I say, it is too soon? Why may I not Repent to day? This temptation I say, it hath fastened upon many before you, that they were too young to come in to jesus christ;
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and to this end, the Devil will suggest to you that old and false Proverb, A young Saint, and an old Devil:
and to this end, the devil will suggest to you that old and false Proverb, A young Saint, and an old devil:
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Whereas indeed, if you are young Devils, you will be old Beelzebubs. And therefore this being a suggestion, prevailing with many hearts, I shall lay down six considerations, to take off this temptation, that it may not prevail with you.
Whereas indeed, if you Are young Devils, you will be old Beelzebubs. And Therefore this being a suggestion, prevailing with many hearts, I shall lay down six considerations, to take off this temptation, that it may not prevail with you.
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First, If the Devil tempt you, that you are yet too yong to hearken to Christs call, consider, That the Devil cannot give you a Lease of your lives;
First, If the devil tempt you, that you Are yet too young to harken to Christ call, Consider, That the devil cannot give you a Lease of your lives;
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if the Devil could give you a Lease of your lives, and tell you, you should live till old age, you might then with more safety hearken to his temptation;
if the devil could give you a Lease of your lives, and tell you, you should live till old age, you might then with more safety harken to his temptation;
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but your lives are not at the Devils disposal, God is the Author of your life;
but your lives Are not At the Devils disposal, God is the Author of your life;
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the issues of life, and death are in his hands;
the issues of life, and death Are in his hands;
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you may dye in youth, and if you die in youth uncalled, you may be damned, as well as dead.
you may die in youth, and if you die in youth uncalled, you may be damned, as well as dead.
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You may be as these men, Job 36.14. That shall dye in their youth, and their lives shall be among the unclean.
You may be as these men, Job 36.14. That shall die in their youth, and their lives shall be among the unclean.
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And therefore though the Devil tempt you, that you are too young, seeing he cannot assure you of your lives, you have no reason to hearken to his temptation.
And Therefore though the devil tempt you, that you Are too young, seeing he cannot assure you of your lives, you have no reason to harken to his temptation.
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Secondly, Suppose the Devil could assure you, you should live till old age;
Secondly, Suppose the devil could assure you, you should live till old age;
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yet take this consideration, that in putting off your calling, and the work of conversion from your youth, this may so provoke God, that he may harden your hearts in your old dayes, that you shall have no heart to think of,
yet take this consideration, that in putting off your calling, and the work of conversion from your youth, this may so provoke God, that he may harden your hearts in your old days, that you shall have no heart to think of,
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and imbrace the call and invitation of Jesus Christ. Jer. 22.21. I spake to thee in thy prosperity, but thou wouldst not hear, and this hath been thy manner from thy youth;
and embrace the call and invitation of jesus christ. Jer. 22.21. I spoke to thee in thy Prosperity, but thou Wouldst not hear, and this hath been thy manner from thy youth;
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Thou wouldst not obey my voyce. Thou Wouldst not obey my voice.
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God spake, but they would not hear, and it was from their youth that they did thus;
God spoke, but they would not hear, and it was from their youth that they did thus;
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therefore God would never speak more:
Therefore God would never speak more:
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God hardened their hearts, that they should never receive or imbrace the call of Jesus Christ. So Isa. 6.9.10.
God hardened their hearts, that they should never receive or embrace the call of jesus christ. So Isaiah 6.9.10.
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Seeing the Jewes from their youth were obstinate against the word of God, Go, (saith God) make their ears heavy, and their hearts fat,
Seeing the Jews from their youth were obstinate against the word of God, Go, (Says God) make their ears heavy, and their hearts fat,
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and their eyes blind, that they should not be called, and converted, and I should save them. and their eyes blind, that they should not be called, and converted, and I should save them.
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Let this therefore be a second consideration, that the putting off your call till your old age, may so provoke God,
Let this Therefore be a second consideration, that the putting off your call till your old age, may so provoke God,
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as never to give you hearts to imbrace his call.
as never to give you hearts to embrace his call.
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Thirdly, Suppose all this, that you could have a Lease of your lives, and you could be assured, that when you come to old age, your hearts should not be hardened;
Thirdly, Suppose all this, that you could have a Lease of your lives, and you could be assured, that when you come to old age, your hearts should not be hardened;
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yet consider this, that the more sinful and evil the dayes of your youth have been, the more disquietness of mind,
yet Consider this, that the more sinful and evil the days of your youth have been, the more disquietness of mind,
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and horror of conscience will this breed in you when you are old, though you should be called, and converted by Jesus Christ.
and horror of conscience will this breed in you when you Are old, though you should be called, and converted by jesus christ.
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Job. 13.24, 25, 26. Thou hidest thy face, thou holdest me as thy Enemy. Job. 13.24, 25, 26. Thou hidest thy face, thou holdest me as thy Enemy.
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Thou dost drive me as a leaf to and fro, and thou dost pursue me like dry stubble. Thou dost drive me as a leaf to and from, and thou dost pursue me like dry stubble.
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Now why doth Job complain thus? Mark the next words, For thou writest bitter things against me,
Now why does Job complain thus? Mark the next words, For thou Writer bitter things against me,
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and makest me to possess the iniquities of my youth.
and Makest me to possess the iniquities of my youth.
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Job, when he was a young man, it seems he was a wicked man, and had many sins in his youth,Job, when he was a young man, it seems he was a wicked man, and had many Sins in his youth,
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and this in his old age made him cry out, and say, that God took him for his Enemy,
and this in his old age made him cry out, and say, that God took him for his Enemy,
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and that God brake him like a leaf driven with the wind.
and that God brake him like a leaf driven with the wind.
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O beloved, the sins of your youth, though you should be Jobs, converted, yet they wil bring great disquietness,
O Beloved, the Sins of your youth, though you should be Jobs, converted, yet they will bring great disquietness,
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and great horror, when you come to age;
and great horror, when you come to age;
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the lusts of youth, and the vanities of youth, and the sensual pleasures of your youthful dayes, they will lay a foundation of sorrow,
the Lustiest of youth, and the vanities of youth, and the sensual pleasures of your youthful days, they will lay a Foundation of sorrow,
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when you come to gray hairs, to be neare your graves; so Job 20.11.
when you come to grey hairs, to be near your graves; so Job 20.11.
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And therefore, put the case you should repent, and should be called when you are old, you have no cause to put off the call of Jesus Christ, seeing sins of youth will fill you with horror and disquietness of mind.
And Therefore, put the case you should Repent, and should be called when you Are old, you have no cause to put off the call of jesus christ, seeing Sins of youth will fill you with horror and disquietness of mind.
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Hence it is, that David, after he was call'd by the power of the word, cryes out, Psal. 25. Lord, remember not the sins of my youth;
Hence it is, that David, After he was called by the power of the word, cries out, Psalm 25. Lord, Remember not the Sins of my youth;
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that gravelled and gall'd his conscience, the sins of his youth before his call.
that graveled and galled his conscience, the Sins of his youth before his call.
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It is the speech of an Author, that to look on the pleasurable vanities and contents of youth, this will become an heavy burden, It is the speech of an Author, that to look on the pleasurable vanities and contents of youth, this will become an heavy burden,
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and bitter vexation in old age.
and bitter vexation in old age.
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Beloved, the more evil you run out into in your youthful daies, the greater and deeper foundation of disquietnesse and sorrow you lay in your souls in your latter daies;
beloved, the more evil you run out into in your youthful days, the greater and Deeper Foundation of disquietness and sorrow you lay in your Souls in your latter days;
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though you should be called by Jesus Christ.
though you should be called by jesus christ.
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4. If the Devil suggest, that you are too young to imbrace the invitation of Christ:
4. If the devil suggest, that you Are too young to embrace the invitation of christ:
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consider, That Jesus Christ will take it most kindly at your hands, if while you are young you will give intertainment to his call, Jer. 2.2. I remember thee, saith the Lord, and the kindness of thy youth, that thou wouldst follow me in the Wilderness, in a Land that was not sown.
Consider, That jesus christ will take it most kindly At your hands, if while you Are young you will give entertainment to his call, Jer. 2.2. I Remember thee, Says the Lord, and the kindness of thy youth, that thou Wouldst follow me in the Wilderness, in a Land that was not sown.
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Mark how the Lord speaks, and how kindly he takes it, that they would in their youth follow God;
Mark how the Lord speaks, and how kindly he Takes it, that they would in their youth follow God;
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the Lord will remember it, and take it acceptably from you, if while you are young,
the Lord will Remember it, and take it acceptably from you, if while you Are young,
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while the Marrow is in your bones, and strength in your joynts, you will imbrace the wayes of Jesus Christ.
while the Marrow is in your bones, and strength in your Joints, you will embrace the ways of jesus christ.
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It is an observation that some have, concerning the beloved Disciple John, John 20. He is called the Disciple whom Christ loved,
It is an observation that Some have, Concerning the Beloved Disciple John, John 20. He is called the Disciple whom christ loved,
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and that leaned upon his brest; of all the other eleven Disciples, Christ did love John above the rest;and that leaned upon his breast; of all the other eleven Disciples, christ did love John above the rest;
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and Divines give this reason of it, John was the youngest of all the Disciples, he was converted and called by Christ,
and Divines give this reason of it, John was the youngest of all the Disciples, he was converted and called by christ,
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when he was a young man; and Christ seeing a young man follow him, took this very kindly at his hands,
when he was a young man; and christ seeing a young man follow him, took this very kindly At his hands,
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and cals him his beloved Disciple.
and calls him his Beloved Disciple.
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As you that are Parents, you let your little Children sit in your lap, when your great ones shall not;
As you that Are Parents, you let your little Children fit in your lap, when your great ones shall not;
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so John, he being a young man, Christ would let him lean upon his brest, and lie in his bosome, expressing his kindnesse to him.
so John, he being a young man, christ would let him lean upon his breast, and lie in his bosom, expressing his kindness to him.
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Now, O how should this beat off this temptation that you are too young to follow Christ,
Now, Oh how should this beatrice off this temptation that you Are too young to follow christ,
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because Christ takes it so kindly at your hands, if you imbrace his call in time:
Because christ Takes it so kindly At your hands, if you embrace his call in time:
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nay, Christ doth take it so kindly, that he doth love bare Morality and Civility in young men;
nay, christ does take it so kindly, that he does love bore Morality and Civility in young men;
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and therefore it is said in Matthew, when Christ saw the young man, and he told him, I have observed these things from my youth, Christ look'd upon him, and loved him:
and Therefore it is said in Matthew, when christ saw the young man, and he told him, I have observed these things from my youth, christ looked upon him, and loved him:
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Christ shewed a general love to the young man, that was but a Moral man from his youth;
christ showed a general love to the young man, that was but a Moral man from his youth;
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and if Christ love Morality, he will much more love Piety, and true Sincerity.
and if christ love Morality, he will much more love Piety, and true Sincerity.
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It is observed of Timothy, that of one particular man, Paul expressed more love to Timothy, then any other:
It is observed of Timothy, that of one particular man, Paul expressed more love to Timothy, then any other:
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Read over all the book of God, you shall never find Paul expresse so much love to any,
Read over all the book of God, you shall never find Paul express so much love to any,
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as to Timothy; he cals him Timothy my son, Timothy, who serveth me as a child, and Timothy my dearly beloved; and why was all this? Why the reason is,
as to Timothy; he calls him Timothy my son, Timothy, who serves me as a child, and Timothy my dearly Beloved; and why was all this? Why the reason is,
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because Timothy from a child was converted, and knew the Scriptures. 2 Tim. 3.6. He was from a child converted and called by the Ministery of the word in Paul's mouth;
Because Timothy from a child was converted, and knew the Scriptures. 2 Tim. 3.6. He was from a child converted and called by the Ministry of the word in Paul's Mouth;
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and this did more indear the heart of Paul unto him.
and this did more endear the heart of Paul unto him.
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You read in the book of Leviticus, that when God did require a Sacrifice, he would not have an old Sheep,
You read in the book of Leviticus, that when God did require a Sacrifice, he would not have an old Sheep,
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but a young Lamb, a Lamb of a year old, and a Kid of the yongest of the Flook:
but a young Lamb, a Lamb of a year old, and a Kid of the youngest of the Flook:
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And it was significative in this, not only to shew that Christ our Sacrifice should die and suffer for our sins in the flower of his age,
And it was significative in this, not only to show that christ our Sacrifice should die and suffer for our Sins in the flower of his age,
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but also to shew that Jesus Christ looks upon that as an abominable Sacrifice, when you will not be of his Fold,
but also to show that jesus christ looks upon that as an abominable Sacrifice, when you will not be of his Fold,
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while you are as young Lambs;
while you Are as young Lambs;
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O Beloved, Christ takes it wonderful kindly, if in your youth you do imbrace his call.
Oh beloved, christ Takes it wondered kindly, if in your youth you do embrace his call.
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Fifthly, Yield not to the Devils temptation, considering this, that though you should be converted in your old age,
Fifthly, Yield not to the Devils temptation, considering this, that though you should be converted in your old age,
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yet Christ cannot but take this very unkindly at your hands, that you should put him off until your last end, that you reserve (if any part,
yet christ cannot but take this very unkindly At your hands, that you should put him off until your last end, that you reserve (if any part,
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yet) the worst part for his service.
yet) the worst part for his service.
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You know when Christ stood all the night for his Spouse, till his head was full of dew,
You know when christ stood all the night for his Spouse, till his head was full of due,
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and his locks were wet with the drops of the night, he got him gone because she came not, and would stay no longer.and his locks were wet with the drops of the night, he god him gone Because she Come not, and would stay no longer.
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O how unkindly (think you) will Christ take this, when he shall wait year after year,
O how unkindly (think you) will christ take this, when he shall wait year After year,
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and yet you not imbrace his call!
and yet you not embrace his call!
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It is said in Isaiah, All the day long have I stretched out my hand to a rebellious people, yet they would not hear;
It is said in Isaiah, All the day long have I stretched out my hand to a rebellious people, yet they would not hear;
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and Mal. 1. Offer the Lame and the Blind to thy Governour, will he accept of it?
and Malachi 1. Offer the Lame and the Blind to thy Governor, will he accept of it?
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Christ must needs take this unkindly, that you should give the Devil the flower of your age,
christ must needs take this unkindly, that you should give the devil the flower of your age,
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and give to Christ but the decrepit and infirm parts of your lives;
and give to christ but the decrepit and infirm parts of your lives;
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that the Devil should suck out the Marrow of your youth, and onely give God the dry bones, a palsie head, a dim eye, a weak body,
that the devil should suck out the Marrow of your youth, and only give God the dry bones, a palsy head, a dim eye, a weak body,
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and so all your services must needs be weak also: and think but how unkindly Christ will take your services thus performed.
and so all your services must needs be weak also: and think but how unkindly christ will take your services thus performed.
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Sixthly, Consider this, that from your Birth-day, to your dying day, you have time little enough to carry on the business of your salvation, should you live never so long;
Sixthly, Consider this, that from your Birthday, to your dying day, you have time little enough to carry on the business of your salvation, should you live never so long;
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and therefore you have no cause to put off the call of Jesus Christ.
and Therefore you have no cause to put off the call of jesus christ.
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And thus much be spoken by way of satisfaction, to take off the first temptation, that you are too young to give entertainment to the call of Jesus Christ:
And thus much be spoken by Way of satisfaction, to take off the First temptation, that you Are too young to give entertainment to the call of jesus christ:
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and this I do for the sake of young men, that they may take heed of being insnar'd by this delusion of the Devil.
and this I do for the sake of young men, that they may take heed of being Ensnared by this delusion of the devil.
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2. Sug. 2. Here it may be, the Devil cannot insnare you in this Gin: Old men will say, this concerns not me, I am not taken with this temptation;
2. Sug. 2. Here it may be, the devil cannot ensnare you in this Gin: Old men will say, this concerns not me, I am not taken with this temptation;
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therefore now the Devil comes upon them with this suggestion:
Therefore now the devil comes upon them with this suggestion:
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Saith the Devil to them, You cannot now give entertainment to the call of Jesus Christ,
Says the devil to them, You cannot now give entertainment to the call of jesus christ,
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for you have callings in the world to follow; you have a particular calling, and you must provide for Wife, and Children, and Familie,
for you have callings in the world to follow; you have a particular calling, and you must provide for Wife, and Children, and Family,
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and lay up for future times, against old age and sicknesse, and therefore you cannot be at leasure now to give entertainment to the call of Jesus Christ;
and lay up for future times, against old age and sickness, and Therefore you cannot be At leisure now to give entertainment to the call of jesus christ;
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when I am more at leasure, I may look after my effectual calling: And this also sticks very close to a great many.
when I am more At leisure, I may look After my effectual calling: And this also sticks very close to a great many.
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And to take off this suggestion of the Devil, I shall lay down six particulars also, by way of Answer. As
And to take off this suggestion of the devil, I shall lay down six particulars also, by Way of Answer. As
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First, God never intended that our outward calling should any way hinder us in the work of our conversion.
First, God never intended that our outward calling should any Way hinder us in the work of our conversion.
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God never intended that our imployments upon earth, should justle out the necessary provision for heaven.
God never intended that our employments upon earth, should justle out the necessary provision for heaven.
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But God hath so given out our callings here in the world, that he hath made and ordained them to be subordinate to our general and effectual calling, to the great business of Gods glory, and our own salvation.
But God hath so given out our callings Here in the world, that he hath made and ordained them to be subordinate to our general and effectual calling, to the great business of God's glory, and our own salvation.
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It is said of Noah, that he walked with God, Gen. 6 14 and was perfect in his generation.
It is said of Noah, that he walked with God, Gen. 6 14 and was perfect in his generation.
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And yet Noah was imployed by God for some time, to wit, for 120 years in a Handycraft-calling, to build an Ark;
And yet Noah was employed by God for Some time, to wit, for 120 Years in a Handycraft-calling, to built an Ark;
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to shew, that God did never intend, as if Noah 's making an Ark, should any way hinder his walking with God,
to show, that God did never intend, as if Noah is making an Ark, should any Way hinder his walking with God,
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or carrying on the work of his soul. Though you have callings to follow, and Families to provide for;
or carrying on the work of his soul. Though you have callings to follow, and Families to provide for;
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yet God did never intend your outward calling should justle out your inward and effectual calling.
yet God did never intend your outward calling should justle out your inward and effectual calling.
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Secondly, Consider, you that make this Plea, whether you do not imbezel away much time from your outward calling, which you do not imploy in the concernments of your souls,
Secondly, Consider, you that make this Plea, whither you do not imbezel away much time from your outward calling, which you do not employ in the concernments of your Souls,
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but in the works of sin and Satan.
but in the works of since and Satan.
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There is many a man that can plead he hath no leasure to pray, nor no leasure to hear a Sermon, he must follow his calling;
There is many a man that can plead he hath no leisure to pray, nor no leisure to hear a Sermon, he must follow his calling;
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yet this man can follow a Whore, and follow a Tavern, and these men can spend a whole day upon recreation,
yet this man can follow a Whore, and follow a Tavern, and these men can spend a Whole day upon recreation,
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and yet can spare no time, find no leasure to hearken to Jesus Christ.
and yet can spare no time, find no leisure to harken to jesus christ.
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This now should be a great conviction to you, that pretend you must follow your calling, that you can neglect your calling, to follow your sensual and vain courses;
This now should be a great conviction to you, that pretend you must follow your calling, that you can neglect your calling, to follow your sensual and vain courses;
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and yet can spare no time to make your souls happy.
and yet can spare no time to make your Souls happy.
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Thirdly, You that plead your outward calling in the world, to be an excuse why you cannot hearken to your effectual calling by Jesus Christ;
Thirdly, You that plead your outward calling in the world, to be an excuse why you cannot harken to your effectual calling by jesus christ;
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consider this, that this plea hath damned many a soul before you, and will damn you also,
Consider this, that this plea hath damned many a soul before you, and will damn you also,
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if you look not to it.
if you look not to it.
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This hath been an ancient plea, Luke. 14.18, 19, 20. When Christ called a company of men there to come to him, what excuse have they? Saith one, I have bought a yoke of Oxen, and I must prove them.
This hath been an ancient plea, Lycia. 14.18, 19, 20. When christ called a company of men there to come to him, what excuse have they? Says one, I have bought a yoke of Oxen, and I must prove them.
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I have bought a Farm, saith another, and I must manage that. I have marryed a wife, and therefore cannot come, saith a third.I have bought a Farm, Says Another, and I must manage that. I have married a wife, and Therefore cannot come, Says a third.
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All these were lawful callings, and yet these callings kept them from heaven, and kept them from Jesus Christ. You read, Acts 24.25.
All these were lawful callings, and yet these callings kept them from heaven, and kept them from jesus christ. You read, Acts 24.25.
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When Paul did startle Felix 's conscience by a powerful Sermon of judgment to come, Felix's heart trembled; but mark now,
When Paul did startle Felix is conscience by a powerful Sermon of judgement to come, Felix's heart trembled; but mark now,
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how did Felix put off the power of the word? Why, Now saith he, I am not at leasure,
how did Felix put off the power of the word? Why, Now Says he, I am not At leisure,
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but go thy wayes, and in convenient time I will send for thee to speak of this matter.but go thy ways, and in convenient time I will send for thee to speak of this matter.
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As if he should say, I am now to go about some other business, about the affairs of my Kingdome,
As if he should say, I am now to go about Some other business, about the affairs of my Kingdom,
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and cannot have leasure to hear thee now;
and cannot have leisure to hear thee now;
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and so by some outward imployment, he justled the power of the word from his heart,
and so by Some outward employment, he justled the power of the word from his heart,
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and had not convenient time to imbrace Jesus Christ.
and had not convenient time to embrace jesus christ.
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Fourthly, Consider this, That this plea of yours, (in making your callings an excuse, to neglect your effectual calling) it is the onely way to provoke God to curse,
Fourthly, Consider this, That this plea of yours, (in making your callings an excuse, to neglect your effectual calling) it is the only Way to provoke God to curse,
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and blast all your outward callings to you, and to ingage him to curse all you put your hands unto.
and blast all your outward callings to you, and to engage him to curse all you put your hands unto.
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Hagg. 1.6, 9. Because they neglected Gods Worship, and Gods Ordinances, Therefore, saith God, you shall have much, but it shall come to nothing; Haggai 1.6, 9. Because they neglected God's Worship, and God's Ordinances, Therefore, Says God, you shall have much, but it shall come to nothing;
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and what you get, you shall put into a bag with holes: You shall lose all you get, and all you sow, and all you labour for,and what you get, you shall put into a bag with holes: You shall loose all you get, and all you sow, and all you labour for,
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because you would not look after Gods Worship.
Because you would not look After God's Worship.
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So Micah 6.13, 14. I will make thee sick in smiting thee, and desolate because of thy sins.
So micah 6.13, 14. I will make thee sick in smiting thee, and desolate Because of thy Sins.
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Thou shalt eat, and not be satisfied; thou shalt sow, and not reap; thou shalt tread Olives, and not anoint thy self with oyl;
Thou shalt eat, and not be satisfied; thou shalt sow, and not reap; thou shalt tread Olive, and not anoint thy self with oil;
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and make sweet wine, but shalt not drink it.
and make sweet wine, but shalt not drink it.
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For the statutes of Omri are kept, and all the manners of the house of Ahab, and you walk in their counsels. For the statutes of Omri Are kept, and all the manners of the house of Ahab, and you walk in their Counsels.
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As much as if the Lord should say, You will not hearken to my Statutes,
As much as if the Lord should say, You will not harken to my Statutes,
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and to my Counsels, but Omri 's statutes, and Ahab 's counsel you will hearken to, Therefore now, you shall eat, and not be satisfied; sow, and not reap;
and to my Counsels, but Omri is statutes, and Ahab is counsel you will harken to, Therefore now, you shall eat, and not be satisfied; sow, and not reap;
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that is, God will curse what you have, and what you do, because you will not hearken to Gods call and counsel.
that is, God will curse what you have, and what you do, Because you will not harken to God's call and counsel.
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So Deut. 28.38, to 46. Thou shalt carry much seed into the field, and gather but little; the Locusts shall consume it; theres one curse:
So Deuteronomy 28.38, to 46. Thou shalt carry much seed into the field, and gather but little; the Locusts shall consume it; theres one curse:
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And shalt plant Vineyards, but shalt not drink the wine, nor gather the grapes, the worm shall eat them; another curse.And shalt plant Vineyards, but shalt not drink the wine, nor gather the grapes, the worm shall eat them; Another curse.
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Thou shalt have Olive-trees throughout all thy coasts, but shalt not anoint thy self with Oyl, for thy Olives shall fall; theres a third curse.Thou shalt have Olive-trees throughout all thy coasts, but shalt not anoint thy self with Oil, for thy Olive shall fallen; theres a third curse.
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Thou shalt beget sons and daughters, but shalt not enjoy them; all the trees, and fruit of the land shall be consumed. Thou shalt beget Sons and daughters, but shalt not enjoy them; all the trees, and fruit of the land shall be consumed.
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Now what's the reason of all this? that God should thus blast their callings,
Now what's the reason of all this? that God should thus blast their callings,
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and their comforts to them? verse 45. Yea, all these curses shall come upon thee,
and their comforts to them? verse 45. Yea, all these curses shall come upon thee,
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and pursue thee, and overtake thee, because thou hearkenedst no to the voyce of thy God, to keep his commandments,
and pursue thee, and overtake thee, Because thou hearkenedst not to the voice of thy God, to keep his Commandments,
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and his statutes, which he commanded thee. and his statutes, which he commanded thee.
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Here is the reason, they would not hearken to God, nor obey God, and therefore God would blast their comforts to them.
Here is the reason, they would not harken to God, nor obey God, and Therefore God would blast their comforts to them.
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Now then, Beloved, think of this, you that make your callings a plea, why you cannot hearken to the call of Christ;
Now then, beloved, think of this, you that make your callings a plea, why you cannot harken to the call of christ;
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this plea is a great provocation to engage God to blast, and to curse your very callings to you.
this plea is a great provocation to engage God to blast, and to curse your very callings to you.
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Fifthly, Take this consideration, that God will the more bless you in your callings, and prosper you in the work of your hands, the more consciencious you are in hearkning to the call and invitation of Jesus Christ.
Fifthly, Take this consideration, that God will the more bless you in your callings, and prosper you in the work of your hands, the more conscientious you Are in Harkening to the call and invitation of jesus christ.
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And the reason is, because Godliness hath not onely a promise of the life to come, but of this life also. 1 Tim. 4.8.
And the reason is, Because Godliness hath not only a promise of the life to come, but of this life also. 1 Tim. 4.8.
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And Mal. 3.10, 11, 12. Bring ye all the tythes into the Store-house, that there may be meat in my house;
And Malachi 3.10, 11, 12. Bring you all the Tithes into the Storehouse, that there may be meat in my house;
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that is, saith God, Use all means, and take all care, that there may be meat in my house, that Ordinances may be on foot, that my worship may be maintained;
that is, Says God, Use all means, and take all care, that there may be meat in my house, that Ordinances may be on foot, that my worship may be maintained;
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and what then? And if you will take care of his Ordinances, God bids you prove him, and try him,
and what then? And if you will take care of his Ordinances, God bids you prove him, and try him,
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if he will not take care of you. if he will not take care of you.
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ver. 11. Mark the words, Let there be meat in my house, and prove me now, saith the Lord;
ver. 11. Mark the words, Let there be meat in my house, and prove me now, Says the Lord;
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if I will not open the windows of heaven, and poure forth a blessing upon you,
if I will not open the windows of heaven, and pour forth a blessing upon you,
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and there shall not be room enough to receive it. A strange blessing;and there shall not be room enough to receive it. A strange blessing;
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that if men will take care to have meat in Gods house, and have a care of Gods ordinances;
that if men will take care to have meat in God's house, and have a care of God's ordinances;
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God would open the very windows of heaven, and make the earth so fruitful, they should not have room to receive Gods blessings.
God would open the very windows of heaven, and make the earth so fruitful, they should not have room to receive God's blessings.
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And I will rebuke the devourer for your sakes, and all nations shall call you blessed, And I will rebuke the devourer for your sakes, and all Nations shall call you blessed,
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and call you a delightsome land. and call you a delightsome land.
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Here now you see if you will take care of Gods ordinances, and imbrace his call, God will bless your outward calling the more;
Here now you see if you will take care of God's ordinances, and embrace his call, God will bless your outward calling the more;
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and give you in a more abundant increase, if you imbrace the call of Jesus Christ.
and give you in a more abundant increase, if you embrace the call of jesus christ.
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6. You that urge your outward callings as a reason why you cannot hearken to the call of Christ;
6. You that urge your outward callings as a reason why you cannot harken to the call of christ;
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take this for answer, that if truth were known, it is not the urgencie of your callings,
take this for answer, that if truth were known, it is not the urgency of your callings,
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but the obstinacie of your wils, and the sluggishnesse of your spirits is the cause, you do not give entertainment to the cal of Jesus Christ.
but the obstinacy of your wills, and the sluggishness of your spirits is the cause, you do not give entertainment to the call of jesus christ.
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If it were mens callings urged them, they would not take pleasure in sin; therefore, it is not their callings, but the badnesse of their hearts;
If it were men's callings urged them, they would not take pleasure in since; Therefore, it is not their callings, but the badness of their hearts;
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they do not love Christ, and love his waies, but think it too industrious a work to labour for conversion;
they do not love christ, and love his ways, but think it too Industria a work to labour for conversion;
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and therefore they make this plea. John 5.40. Ye will not come to me that ye might have life:
and Therefore they make this plea. John 5.40. You will not come to me that you might have life:
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When will is wanting, saith Dr. Preston, any vain excuse wil be pretended.
When will is wanting, Says Dr. Preston, any vain excuse will be pretended.
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When wil is wanting to walk in the waies of God, any groundless pretence wil be made to excuse their negligence.
When will is wanting to walk in the ways of God, any groundless pretence will be made to excuse their negligence.
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And thus much to take off the second suggestion, that men have callings to follow in the world,
And thus much to take off the second suggestion, that men have callings to follow in the world,
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and therefore they have no leisure to look after their effectuall calling by Jesus Christ.
and Therefore they have no leisure to look After their effectual calling by jesus christ.
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3. Sug. Thirdly, The Divel suggests, if you give entertainment to the call of Jesus Christ, this will expose you to a great deal of povertie, and persecution in this world;
3. Sug. Thirdly, The devil suggests, if you give entertainment to the call of jesus christ, this will expose you to a great deal of poverty, and persecution in this world;
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and therefore you must not hearken to his call: And he will urge Scripture for this.
and Therefore you must not harken to his call: And he will urge Scripture for this.
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First, For povertie, the Divel wil urge Matth. 8.19.20. Christ said, the Foxes have holes, the Birds of the air have nests;
First, For poverty, the devil will urge Matthew 8.19.20. christ said, the Foxes have holes, the Birds of the air have nests;
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but the Son of man hath no where to lay his head: The Divel wil urge this Scripture, and tell you, you are exposed to povertie, want,but the Son of man hath not where to lay his head: The devil will urge this Scripture, and tell you, you Are exposed to poverty, want,
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and beggerie, if you follow Christ.
and beggary, if you follow christ.
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And this we read in historie likewise of Lucius, the first Christian King that ever England had; (and indeed the first Christian King that ever any Nation had, to the glory of England; so Gildas in his life tels us).
And this we read in history likewise of Lucius, the First Christian King that ever England had; (and indeed the First Christian King that ever any nation had, to the glory of England; so Gildas in his life tells us).
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And this King, though he was turned to Christianitie;
And this King, though he was turned to Christianity;
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yet for many years he had this temptation upon him, that the Christians were poorer then the Romans, that did not imbrace Jesus Christ;
yet for many Years he had this temptation upon him, that the Christians were Poorer then the Roman, that did not embrace jesus christ;
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and this temptation he could hardly shake off:
and this temptation he could hardly shake off:
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the Romans were more wealthie, and the Romans were more warlick, and so had like to have been overcome with this suggestion.
the Romans were more wealthy, and the Romans were more warlike, and so had like to have been overcome with this suggestion.
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Agolantus a heathen Prince, being taken prisoner by the Emperour and being in his Court, he saw thirtie or forty poor men in poor clothes walking in the palace;Agolantus a heathen Prince, being taken prisoner by the Emperor and being in his Court, he saw thirtie or forty poor men in poor clothes walking in the palace;
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and demanding of the Emper or who those poor men were, the Emperour told him they are the followers of Jesus Christ;
and demanding of the Emperor or who those poor men were, the Emperor told him they Are the followers of jesus christ;
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are they so, saith he? If Christ keep his followers in such a low condition, I will never follow Jesus Christ.
Are they so, Says he? If christ keep his followers in such a low condition, I will never follow jesus christ.
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The poornesse of Christs followers, made him stumble at Christianitie.
The poorness of Christ followers, made him Stumble At Christianity.
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There are many men, especially the gallants of the times, they see a companie of poor silly women come with a Bible under their armes;
There Are many men, especially the gallants of the times, they see a company of poor silly women come with a bible under their arms;
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and they imbrace the faith, and they love it;
and they embrace the faith, and they love it;
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and this is a marvellous great offence to them, that they will not follow Jesus Christ,
and this is a marvellous great offence to them, that they will not follow jesus christ,
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because of the povertie they are exposed to in the waies of Jesus Christ:
Because of the poverty they Are exposed to in the ways of jesus christ:
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And then for persecution also, that they are not only exposed to want, but to losse of libertie,
And then for persecution also, that they Are not only exposed to want, but to loss of liberty,
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and good name, and life also; Matth. 10.38. You must take up the cross:
and good name, and life also; Matthew 10.38. You must take up the cross:
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these are tedious termes to flesh and blood, and this doth wonderfully gravel and keep back men from entertaining of Christ.
these Are tedious terms to Flesh and blood, and this does wonderfully gravel and keep back men from entertaining of christ.
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Now to take off this temptation of the Divel, that it might not seize upon your hearts, I shal lay down six particulars by way of answer.
Now to take off this temptation of the devil, that it might not seize upon your hearts, I shall lay down six particulars by Way of answer.
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First, That the servants of God of old time, they had rather chuse povertie and persecution with the people of God,
First, That the Servants of God of old time, they had rather choose poverty and persecution with the people of God,
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then to enjoy the vanities and profits of this world with wicked men.
then to enjoy the vanities and profits of this world with wicked men.
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And this was Moses 's choice, Heb. 11.24, 25. Moses when he came to years, refused to be called the son of Pharaohs Daughter; chusing rather to suffer affliction with the people of God,
And this was Moses is choice, Hebrew 11.24, 25. Moses when he Come to Years, refused to be called the son of Pharaohs Daughter; choosing rather to suffer affliction with the people of God,
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then to enjoy the pleasure of sinne for a season; esteeming the reproach of Christ better then all the riches of Aegypt.
then to enjoy the pleasure of sin for a season; esteeming the reproach of christ better then all the riches of Egypt.
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Moses, when he came to yeers; it was no childish act, but an act of deliberation;Moses, when he Come to Years; it was no childish act, but an act of deliberation;
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and it was no constrained act, but Moses chose: rather, it was an act of his own choice, rather to have affliction with the people of God,
and it was no constrained act, but Moses chosen: rather, it was an act of his own choice, rather to have affliction with the people of God,
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then to enjoy the pleasure of sin for a season.
then to enjoy the pleasure of since for a season.
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It was spoken of Mr. Philpot his being in the Cole-house at Windsor, a dismal and dark place.
It was spoken of Mr. Philpot his being in the Colehouse At Windsor, a dismal and dark place.
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Saith one, I had rather be with Philpot in the Colehouse, then be with Bonner in his Palace.
Says one, I had rather be with Philpot in the Colehouse, then be with Bonner in his Palace.
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And being asked, why? the one being so dismal, the other so beautiful? saith he, the reason is,
And being asked, why? the one being so dismal, the other so beautiful? Says he, the reason is,
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because Bonners conscience makes his Palace a Cole-house; but Philpots God, and Philpots Christ makes his Cole-house a Palace.
Because Bonners conscience makes his Palace a Colehouse; but Philpots God, and Philpots christ makes his Colehouse a Palace.
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And Beloved, this is a truth, though a man should be a beggar, if he be rich in faith, he is the happiest man in the world.
And beloved, this is a truth, though a man should be a beggar, if he be rich in faith, he is the Happiest man in the world.
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Though a man should beg his bread from door to door, if he can beg Christ and have it,
Though a man should beg his bred from door to door, if he can beg christ and have it,
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and beg grace and have it; he is the richest man upon earth.
and beg grace and have it; he is the Richest man upon earth.
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This therfore is my first answer, that the servants of God, had rather chuse afflictions with the people of God,
This Therefore is my First answer, that the Servants of God, had rather choose afflictions with the people of God,
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then have pleasures with wicked men.
then have pleasures with wicked men.
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Secondly, Suppose you meet with povertie and persecution in following Christ, yet consider, Jesus Christ doth make you abundant recompence with that inward peace,
Secondly, Suppose you meet with poverty and persecution in following christ, yet Consider, jesus christ does make you abundant recompense with that inward peace,
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and inward joy he fils your hearts withall, for all the outward troubles you meet with in the world. John 16.33. In the world you shall have tribulation;
and inward joy he fills your hearts withal, for all the outward Troubles you meet with in the world. John 16.33. In the world you shall have tribulation;
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but mark the Cordial, In me ye shall have peace, therefore be of good chear, I have overcome the world.
but mark the Cordial, In me you shall have peace, Therefore be of good cheer, I have overcome the world.
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Though you have troubles in the world, yet you have joy in me, and peace in me;
Though you have Troubles in the world, yet you have joy in me, and peace in me;
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and therefore why should you be offended?
and Therefore why should you be offended?
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3. Consider, Though you want many things in the world, yet you shall want nothing that is good for you; Psal. 84.11. He wil give grace and glory, and no good thing will he with-hold from them that live a godly life.
3. Consider, Though you want many things in the world, yet you shall want nothing that is good for you; Psalm 84.11. He will give grace and glory, and no good thing will he withhold from them that live a godly life.
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If riches be good for thee, thou shalt not want it; if wealth be good for you, you shal not want it;
If riches be good for thee, thou shalt not want it; if wealth be good for you, you shall not want it;
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if estate be good for you, you shall not want that; for he wil with-hold nothing from them that live a godly life.
if estate be good for you, you shall not want that; for he will withhold nothing from them that live a godly life.
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4. A gracious heart, if he hath or can find that he hath a real interest in Christ,
4. A gracious heart, if he hath or can find that he hath a real Interest in christ,
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though he wants much in the world, he thinks he wants nothing; but he hath all things in having a Christ;
though he Wants much in the world, he thinks he Wants nothing; but he hath all things in having a christ;
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nor will he complain of povertie, when endowed with the riches of heaven. Luke 22.25. And Christ said unto them, when I sent you without purse, and without scrip, and shoos, lacked you any thing? Mark the question.
nor will he complain of poverty, when endowed with the riches of heaven. Lycia 22.25. And christ said unto them, when I sent you without purse, and without scrip, and shoes, lacked you any thing? Mark the question.
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Now, if a carnal man had been to answer this, what would he have said? What? send a man without a purse, then he wants mony;
Now, if a carnal man had been to answer this, what would he have said? What? send a man without a purse, then he Wants money;
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send him without a scrip, he wants meat;
send him without a scrip, he Wants meat;
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send him without shoos, a man is a poor man indeed, that hath no shoos to his feet;
send him without shoes, a man is a poor man indeed, that hath no shoes to his feet;
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a carnal man would have said, Yes Lord, we want mony, and we want meat, and we want shoos;
a carnal man would have said, Yes Lord, we want money, and we want meat, and we want shoes;
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but ask the Disciples, wanted you any thing? They said, Nothing.
but ask the Disciples, wanted you any thing? They said, Nothing.
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And why was this? Because the Disciples knew they had a grounded interest in Jesus Christ,
And why was this? Because the Disciples knew they had a grounded Interest in jesus christ,
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and a right to Iesus Christ, and though they wanted these poor outward comforts, they did not want Christs comfort, and Christs graces;
and a right to Iesus christ, and though they wanted these poor outward comforts, they did not want Christ Comfort, and Christ graces;
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and therefore when they had neither purse, scrip, nor shoos, they wanted nothing.
and Therefore when they had neither purse, scrip, nor shoes, they wanted nothing.
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Why, O Beloved, if you were of the temper of these gracious Disciples, you would say so too;
Why, Oh beloved, if you were of the temper of these gracious Disciples, you would say so too;
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that if you can find a grounded and real interest in Christ, though you want many of the Comforts of this world, you will say you want nothing.
that if you can find a grounded and real Interest in christ, though you want many of the Comforts of this world, you will say you want nothing.
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Wanted yee any thing? and they said, Nothing. Wanted ye any thing? and they said, Nothing.
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5. You that make povertie and persecution a plea, Consider this, that the poor are ordinarily the most people that Jesus Christ doth cal to imbrace his Gospel.
5. You that make poverty and persecution a plea, Consider this, that the poor Are ordinarily the most people that jesus christ does call to embrace his Gospel.
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The poor receive the Gospel, saith Christ, and blessed are you that are not offended at it; The poor receive the Gospel, Says christ, and blessed Are you that Are not offended At it;
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Not many wise, not many noble are called, but the poor things of the world hath God chosen. 1 Cor. 1.26.Not many wise, not many noble Are called, but the poor things of the world hath God chosen. 1 Cor. 1.26.
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And in James, God hath chose the poor of this world, to be rich in faith.
And in James, God hath chosen the poor of this world, to be rich in faith.
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Do not therefore Beloved make this a plea to keep off from Christ, because ordinarily they are the people Christ pitcheth most love upon,
Do not Therefore beloved make this a plea to keep off from christ, Because ordinarily they Are the people christ pitcheth most love upon,
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and doth delight to make them rich in grace, who are poor in goods.
and does delight to make them rich in grace, who Are poor in goods.
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6. Consider, That if upon this ground you refuse the call of Iesus Christ, you are exposed to more Povertie,
6. Consider, That if upon this ground you refuse the call of Iesus christ, you Are exposed to more Poverty,
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and to worse persecution then ever you could be exposed to, in the entertaining of Christ.
and to Worse persecution then ever you could be exposed to, in the entertaining of christ.
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In the following of Christ, you are only exposed to an outward povertie; but in neglecting the cal of Christ, you are exposed to be poor in faith,
In the following of christ, you Are only exposed to an outward poverty; but in neglecting the call of christ, you Are exposed to be poor in faith,
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and to be such a beggar, as not to be endowed with one dram of grace;
and to be such a beggar, as not to be endowed with one dram of grace;
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and then you are beggars indeed. As we say, he is a poor man that God hates;
and then you Are beggars indeed. As we say, he is a poor man that God hates;
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he that hath not Christ, and hath not the treasures of heaven in him;
he that hath not christ, and hath not the treasures of heaven in him;
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he is exposed to worse povertie a thousand times then he can be for embraceing the cal of Iesus Christ. Rev. 3.17.
he is exposed to Worse poverty a thousand times then he can be for embracing the call of Iesus christ. Rev. 3.17.
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Yea, and he is exposed to worse persecution also, that for fear of persecution, neglects Iesus Christ. Psal. 83.5. The Lord will persecute them, saith David, with furie and wrath; speaking of wicked men.
Yea, and he is exposed to Worse persecution also, that for Fear of persecution, neglects Iesus christ. Psalm 83.5. The Lord will persecute them, Says David, with fury and wrath; speaking of wicked men.
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All persecution from man reaches but to the body, but this from God reacheth to the soul.
All persecution from man reaches but to the body, but this from God reaches to the soul.
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7. And then lastly, This should not hinder you from following Iesus Christ;
7. And then lastly, This should not hinder you from following Iesus christ;
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considering, that though you should be poor and should be persecuted, yet heaven wil make you amends for al, Heb. 11.35.
considering, that though you should be poor and should be persecuted, yet heaven will make you amends for all, Hebrew 11.35.
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Heavē wil make amends for poverty, when you are indowed with all the riches of Christ,
Heaven will make amends for poverty, when you Are endowed with all the riches of christ,
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and Heaven wil make amends for persecution;
and Heaven will make amends for persecution;
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when there the weary shal be at rest, and there the troubled shal be at ease.
when there the weary shall be At rest, and there the troubled shall be At ease.
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And thus much be spoken of the third suggestion of the Devil, that if you entertain the cal of Jesus Christ, you shal be exposed to much poverty,
And thus much be spoken of the third suggestion of the devil, that if you entertain the call of jesus christ, you shall be exposed to much poverty,
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and persecution here in the world.
and persecution Here in the world.
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SERMON VI. 2 Pet. 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON VI. 2 Pet. 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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THe Doctrine I am yet upon, is this.
THe Doctrine I am yet upon, is this.
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That Christians ought to put forth a great deal of diligence, to make this sure to their souls, that they are effectually called by Jesus Christ. That Christians ought to put forth a great deal of diligence, to make this sure to their Souls, that they Are effectually called by jesus christ.
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In the prosecution of which, I have resolved one case of conscience, and am yet upon the second case;
In the prosecution of which, I have resolved one case of conscience, and am yet upon the second case;
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namely, what suggestions the Devil doth use to keep men off from imbracing the call of Jesus Christ:
namely, what suggestions the devil does use to keep men off from embracing the call of jesus christ:
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I have laid down and answered three already. 4. Now there is one suggestion more;
I have laid down and answered three already. 4. Now there is one suggestion more;
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when the Devil sees neither of these wil take place, then he comes in with a fourth, to disswade men from imbracing the call of Christ;
when the devil sees neither of these will take place, then he comes in with a fourth, to dissuade men from embracing the call of christ;
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and that is this, Why, saith the Devil, if you will entertain the call of Christ, you will abridge your selves of all the joy and comfort of your lives;
and that is this, Why, Says the devil, if you will entertain the call of christ, you will abridge your selves of all the joy and Comfort of your lives;
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you will never have merry daies while you live upon earth.
you will never have merry days while you live upon earth.
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You see men, that pretend to be converted, and do hear Sermons, what lumpish and melancholy men they are, not so jocund and jolly as others are, that walk not so precisely;
You see men, that pretend to be converted, and do hear Sermons, what lumpish and melancholy men they Are, not so jocund and jolly as Others Are, that walk not so precisely;
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if you follow Christ, and his Gospel, this wil casheer all your merry daies, and this wil put you into a sad temper;
if you follow christ, and his Gospel, this will casheer all your merry days, and this will put you into a sad temper;
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all your jovial daies are gone.
all your jovial days Are gone.
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Therefore to take off this aspersion, that the wais of Christ are sad and melancholy waies;
Therefore to take off this aspersion, that the ways of christ Are sad and melancholy ways;
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which hath been an aspersion that from age to age, & generation to generation, hath been as a Gin the Devil hath used to keep men from Christianity.
which hath been an aspersion that from age to age, & generation to generation, hath been as a Gin the devil hath used to keep men from Christianity.
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And I remember, it is one of the great Engines Antichrist useth to support and uphold his Kingdome.
And I Remember, it is one of the great Engines Antichrist uses to support and uphold his Kingdom.
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The Papists, to deter men from Christianity, and the Protestant Religion, they would hold their Disciples in hand with this, that the spirit of a Calvinist, is a sad and lumpish spirit;
The Papists, to deter men from Christianity, and the Protestant Religion, they would hold their Disciples in hand with this, that the Spirit of a Calvinist, is a sad and lumpish Spirit;
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and therefore they would disswade all Nations from turning to their Religion;
and Therefore they would dissuade all nations from turning to their Religion;
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and this the Priests were to tel in all the Churches of Rome, how sad and melancholy they were, that turned to the Calvinists Religion;
and this the Priests were to tell in all the Churches of Room, how sad and melancholy they were, that turned to the Calvinists Religion;
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and this did mightily stay the people from imbracing the truth.
and this did mightily stay the people from embracing the truth.
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And this aspersion hath passed from hand to hand, and is many times prevalent upon the spirits of men that are of the true Religion, that they must not be too forward in the practice of Religion, fearing lest this should work melancholy and sad thoughts in them.
And this aspersion hath passed from hand to hand, and is many times prevalent upon the spirits of men that Are of the true Religion, that they must not be too forward in the practice of Religion, fearing lest this should work melancholy and sad thoughts in them.
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Now to take off this, I shal onely urge four or five heads briefly.
Now to take off this, I shall only urge four or five Heads briefly.
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First, Whereas you say, they are melancholy and sad, that are called by Christ to a profession of his waies;
First, Whereas you say, they Are melancholy and sad, that Are called by christ to a profession of his ways;
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I would answer thus, That they of all people in the world, have most cause of mirth and gladnes,
I would answer thus, That they of all people in the world, have most cause of mirth and gladness,
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and they are the most truly joyful people in the world. That they have most cause of rejoycing is apparent:
and they Are the most truly joyful people in the world. That they have most cause of rejoicing is apparent:
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When the Disciples came triumphing that they could cast out Devils, heal the diseased, and work Miracles:
When the Disciples Come triumphing that they could cast out Devils, heal the diseased, and work Miracles:
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O, but saith Christ, Rejoyce not in this, but rejoyce that your names are written in the book of Life, Luke 10.20.
Oh, but Says christ, Rejoice not in this, but rejoice that your names Are written in the book of Life, Lycia 10.20.
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As much as if Christ should say, All the indowments and extraordinary gifts of the Spirit, they are no such grounds of joy, if you had them all;
As much as if christ should say, All the endowments and extraordinary Gifts of the Spirit, they Are no such grounds of joy, if you had them all;
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but here is your joy, and cause of rejoycing, that your names are written in the book of Life;
but Here is your joy, and cause of rejoicing, that your names Are written in the book of Life;
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that you are in Christ, and your souls shal be saved. And so Paul tels us, Phil. 4.4. Rejoyce in the Lord alwaies, again I say, rejoyce.
that you Are in christ, and your Souls shall be saved. And so Paul tells us, Philip 4.4. Rejoice in the Lord always, again I say, rejoice.
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The Apostle would not speak it to them with a single command, but doubles his expression, to shew, that they that are people that have their sins pardoned, that have their souls reconciled, that have a Title to glory, whose names are written in the book of Life;
The Apostle would not speak it to them with a single command, but doubles his expression, to show, that they that Are people that have their Sins pardoned, that have their Souls reconciled, that have a Title to glory, whose names Are written in the book of Life;
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these of all men in the world, have most cause of joy and gladness.
these of all men in the world, have most cause of joy and gladness.
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And they have not onely most cause, but they do most truly rejoyce, and have more real joy in their hearts in one day,
And they have not only most cause, but they do most truly rejoice, and have more real joy in their hearts in one day,
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then the wicked can have all their lives, 1 Pet. 1.8. They rejoyce with joy unspeakable and full of glory.
then the wicked can have all their lives, 1 Pet. 1.8. They rejoice with joy unspeakable and full of glory.
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What joy you have in the world, the tongue is able to speak of it,
What joy you have in the world, the tongue is able to speak of it,
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but the tongue is not able to speak of that inward joy that godly men have in their hearts, upon the apprehension of the interest they have in Jesus Christ, Psal. 4.6. Lord lift thou up the light of thy countenance.
but the tongue is not able to speak of that inward joy that godly men have in their hearts, upon the apprehension of the Interest they have in jesus christ, Psalm 4.6. Lord lift thou up the Light of thy countenance.
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And Thou shalt put more gladness in mine heart, &c. Prov. 14.13. A good conscience is a continual feast.
And Thou shalt put more gladness in mine heart, etc. Curae 14.13. A good conscience is a continual feast.
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Men are never more merrie, then when they are at a feast;
Men Are never more merry, then when they Are At a feast;
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godly men, they carry clear consciences about them, and that makes them as ioyous and pleasant,
godly men, they carry clear Consciences about them, and that makes them as joyous and pleasant,
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as if they were alwaies at a great and sumptuous feast.
as if they were always At a great and sumptuous feast.
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Indeed this is true, they do not rejoyce with such exorbitancies of joy as wicked men do.
Indeed this is true, they do not rejoice with such Extravagancies of joy as wicked men do.
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Wicked men rejoyce in sin, that they cannot do;
Wicked men rejoice in since, that they cannot do;
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wicked men rejoyce in their lusts, in their drunkenness, and their adulteries, and waies of sin, that godly men dare not do.
wicked men rejoice in their Lustiest, in their Drunkenness, and their adulteries, and ways of since, that godly men Dare not do.
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Such a rejoycing as this, is the foundation of sorrow:
Such a rejoicing as this, is the Foundation of sorrow:
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This rejoycing (like the Prodigal) in a riotous course of living, is the foundation of sorrow,
This rejoicing (like the Prodigal) in a riotous course of living, is the Foundation of sorrow,
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and wil meet with you, when you are to die. Secondly, Grant this should be true;
and will meet with you, when you Are to die. Secondly, Grant this should be true;
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yet consider, that this sorrow that godly people have, it is such a sorrow, that they shal have no cause to repent thereof,
yet Consider, that this sorrow that godly people have, it is such a sorrow, that they shall have no cause to Repent thereof,
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but it is a foundation of future joy to them, 2 Cor. 7.9, 10. I rejoyce (saith the Apostle) in that I have made you sorrowful.
but it is a Foundation of future joy to them, 2 Cor. 7.9, 10. I rejoice (Says the Apostle) in that I have made you sorrowful.
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What, rejoyce to see them a sad people? Yes, for the sorrow I made you sorrowful with, was a sorrow never to be repented of, you wil never repent of that sorrow;
What, rejoice to see them a sad people? Yes, for the sorrow I made you sorrowful with, was a sorrow never to be repented of, you will never Repent of that sorrow;
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and therefore Paul would do it, because it was a sorrow, never to be sorrowed for;
and Therefore Paul would do it, Because it was a sorrow, never to be sorrowed for;
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nay, it is not only such a sorrow as is not to be repented of,
nay, it is not only such a sorrow as is not to be repented of,
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but it is a sorrow that laies a foundation to a great deal of future joy, They that sow in tears, shall reap in joy.
but it is a sorrow that lays a Foundation to a great deal of future joy, They that sow in tears, shall reap in joy.
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But now all the joy of wicked men is a joy, to be repented of.
But now all the joy of wicked men is a joy, to be repented of.
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They must repent of all their jovial bouts, and repent of all their merrie pastimes, this wil be sadness to their remembrance;
They must Repent of all their jovial bouts, and Repent of all their merry pastimes, this will be sadness to their remembrance;
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wheras the sorrow of the godly is ne'er to be sorrow'd for.
whereas the sorrow of the godly is never to be sorrowed for.
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Thirdly, It is true, it may be they are sorrowful, but they are sorrowful for sin, which you have cause to be that are uncalled,
Thirdly, It is true, it may be they Are sorrowful, but they Are sorrowful for since, which you have cause to be that Are uncalled,
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as wel as they, and more: Now if a godly man be sorrowful for sin, this wil never prejudice him.
as well as they, and more: Now if a godly man be sorrowful for since, this will never prejudice him.
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Indeed, Worldly sorrow brings forth death, saith the Apostle, but godly sorrow brings forth salvation never to be repented of.
Indeed, Worldly sorrow brings forth death, Says the Apostle, but godly sorrow brings forth salvation never to be repented of.
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Fourthly, It may be they are sorrowful, but how is it? They are not sorrowful because they are good,
Fourthly, It may be they Are sorrowful, but how is it? They Are not sorrowful Because they Are good,
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but they are sorrowful because they are so bad.
but they Are sorrowful Because they Are so bad.
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It is not profession makes them sorrowful, but it is because they can profess Christ no better,
It is not profession makes them sorrowful, but it is Because they can profess christ no better,
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and profess him no more zealously, this is their sorrow;
and profess him no more zealously, this is their sorrow;
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and this sorrow should be in all of us, that we can serve God no better,
and this sorrow should be in all of us, that we can serve God no better,
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and bring God no more glory. Fifthly, They are sorrowful, but it is not for themselves, but for thee;
and bring God no more glory. Fifthly, They Are sorrowful, but it is not for themselves, but for thee;
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they are not sorry because they are good, but because thou art so bad; they are sorry because of thy sins, because they see thee an uncalled man stil,
they Are not sorry Because they Are good, but Because thou art so bad; they Are sorry Because of thy Sins, Because they see thee an uncalled man still,
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and they see thee drunk, and see thee profane, and see thee dishonour God, and damn thy soul;
and they see thee drunk, and see thee profane, and see thee dishonour God, and damn thy soul;
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and this makes them more sad then they would be. Lot, his righteous soul was vext within him, for the wickednesse of the Sodomites; 2 Pet. 2.8.
and this makes them more sad then they would be. Lot, his righteous soul was vexed within him, for the wickedness of the Sodomites; 2 Pet. 2.8.
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And Jeremiah, his eyes run down with tears, for the iniquity of the people he lived amongst.
And Jeremiah, his eyes run down with tears, for the iniquity of the people he lived among.
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And so Paul, I told you before, and now tell you weeping; there are wicked livers among you, that walk not according to the truth.
And so Paul, I told you before, and now tell you weeping; there Are wicked livers among you, that walk not according to the truth.
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Phil. 3.17, 18. Paul did not weep, because he was miserable; but because he saw so many wicked, and abominable in their lives. So David, Psal. 119.136. Mine eyes run down with water, because men keep not thy Law. Ezek. 9.4.Philip 3.17, 18. Paul did not weep, Because he was miserable; but Because he saw so many wicked, and abominable in their lives. So David, Psalm 119.136. Mine eyes run down with water, Because men keep not thy Law. Ezekiel 9.4.
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And lastly, Though you see some men sad and melancholy, yet think not ill of the waies of God;
And lastly, Though you see Some men sad and melancholy, yet think not ill of the ways of God;
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because, this way of all other, doth most invite to joy and gladness in the Lord.
Because, this Way of all other, does most invite to joy and gladness in the Lord.
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Rejoyce evermore, and again I say, rejoyce, Phil. 4.4. And John 16. These things I speak, saith Christ, that your joy might be full. Rejoice evermore, and again I say, rejoice, Philip 4.4. And John 16. These things I speak, Says christ, that your joy might be full.
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In the profession and following of Christ, it is the intendment of Christ to give you more joy, then ever you had before;
In the profession and following of christ, it is the intendment of christ to give you more joy, then ever you had before;
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there is no such cause therefore to entertain a prejudice by the Divels temptation against the waies of Jesus Christ,
there is no such cause Therefore to entertain a prejudice by the Devils temptation against the ways of jesus christ,
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when he cals you to professe his Gospel.
when he calls you to profess his Gospel.
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And thus much be spoken to the second case of conscience in reference to wicked men.
And thus much be spoken to the second case of conscience in Referente to wicked men.
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There is a third case touching men uncalled, and that is, What delusions doth the Divell deceive hypocrites by, to make them nourish presumptuous perswasions that they are effectually called when they are not? And I intreat you, give me your attentions a little in the dispatch of this material question.
There is a third case touching men uncalled, and that is, What delusions does the devil deceive Hypocrites by, to make them nourish presumptuous persuasions that they Are effectually called when they Are not? And I entreat you, give me your attentions a little in the dispatch of this material question.
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I shall only lay down four Delusions, whereby the Divel deceives many.
I shall only lay down four Delusions, whereby the devil deceives many.
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1. The Divel may delude men by this, because they do delight to hear the word preacht,
1. The devil may delude men by this, Because they do delight to hear the word preached,
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therefore the Divel would egg on this perswasion, surely your delighting to hear the word, and your following of Sermons, this must needs be an evidence of your effectual calling.
Therefore the devil would egg on this persuasion, surely your delighting to hear the word, and your following of Sermons, this must needs be an evidence of your effectual calling.
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And here the Divel would misapply Scripture, as John 8.47. He that heareth not my words, saith Christ, is not of God; he that is of God, heareth my words.
And Here the devil would misapply Scripture, as John 8.47. He that hears not my words, Says christ, is not of God; he that is of God, hears my words.
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Now, here th• Divel would misapply this Scripture, and tel you, you that hear Gods word,
Now, Here th• devil would misapply this Scripture, and tell you, you that hear God's word,
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and delight to hear Sermons, this can be no other then an infallible evidence of your effectual calling.
and delight to hear Sermons, this can be no other then an infallible evidence of your effectual calling.
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Now, I beseech you to follow me in the taking off this delusion, and shewing you wherein,
Now, I beseech you to follow me in the taking off this delusion, and showing you wherein,
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and in what cases, this wil prove but a broken reed unto you.
and in what cases, this will prove but a broken reed unto you.
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And I shall shew you that in five cases, hearing the word of God with delight, is no evidence of effectual calling,
And I shall show you that in five cases, hearing the word of God with delight, is no evidence of effectual calling,
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but may be a meer delusion of Satan. As
but may be a mere delusion of Satan. As
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1. If your hearing the word, be but a bare hearing, and not a hearing with practice;
1. If your hearing the word, be but a bore hearing, and not a hearing with practice;
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if you have not practice joyned with what you hear, and know, your thus hearing the word with delight, is no evidence of your effectual calling. Ezek. 33.31. They come before thee as my people cometh, thou art unto them as a very lovely song of one that hath a pleasant voyce, as one that can play well upon an instrument of musick.
if you have not practice joined with what you hear, and know, your thus hearing the word with delight, is no evidence of your effectual calling. Ezekiel 33.31. They come before thee as my people comes, thou art unto them as a very lovely song of one that hath a pleasant voice, as one that can play well upon an Instrument of music.
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Here the Lord sets forth with what delight they heard Ezekiel preach;
Here the Lord sets forth with what delight they herd Ezekielem preach;
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they heard him as a man that had a very lovely voice, and they heard him as a man that plaied upon an Instrument of Musick;
they herd him as a man that had a very lovely voice, and they herd him as a man that played upon an Instrument of Music;
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much delight they took in hearing. Yet, saith God, they hear thy words, but do them not.
much delight they took in hearing. Yet, Says God, they hear thy words, but do them not.
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Beloved, though you take as much delight in hearing a Sermon, as to hear the most melodious musick a cunning hand can make;
beloved, though you take as much delight in hearing a Sermon, as to hear the most melodious music a cunning hand can make;
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yet if you barely hear with delight, not joyning practice with your hearing; this is no evidence of effectual calling.
yet if you barely hear with delight, not joining practice with your hearing; this is no evidence of effectual calling.
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Hence it is James saith, James 1.21. Be not hearers of the word only, but doers also, lest you deceive your own souls.
Hence it is James Says, James 1.21. Be not hearers of the word only, but doers also, lest you deceive your own Souls.
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Implying, that you wil deceive your souls about effectual calling, if you only hear, and do not do.
Implying, that you will deceive your Souls about effectual calling, if you only hear, and do not do.
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This was the fault of the stonie ground, Matth. 13.20. 2. If your hearing be a partial hearing: I mean thus;
This was the fault of the stony ground, Matthew 13.20. 2. If your hearing be a partial hearing: I mean thus;
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if you hear, and wil hear but part of the word, or leave but some part of your sins by hearing, wil pick and chuse both whom you wil hear, and what you wil hear;
if you hear, and will hear but part of the word, or leave but Some part of your Sins by hearing, will pick and choose both whom you will hear, and what you will hear;
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in that case, your hearing with delight can be no evidence of your effectual calling.
in that case, your hearing with delight can be no evidence of your effectual calling.
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If it be a partial hearing, as first, that you wil hear some part, and wil not hear the other;
If it be a partial hearing, as First, that you will hear Some part, and will not hear the other;
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to hear the promising part, and not the commanding part;
to hear the promising part, and not the commanding part;
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to hear with delight the commanding part, and not hear the threatning part of the word:
to hear with delight the commanding part, and not hear the threatening part of the word:
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in this case, thus hearing, wil be no evidence of your cal. Mark 6.20. Herod, it is said of him, he heard John Baptist gladly, and did many things: There was his partial hearing:
in this case, thus hearing, will be no evidence of your call. Mark 6.20. Herod, it is said of him, he herd John Baptist gladly, and did many things: There was his partial hearing:
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he heard him with joy in many things, but he would not do all. Now, if you aske, wherein was Herods failing? Herod heard the word with gladness;
he herd him with joy in many things, but he would not do all. Now, if you ask, wherein was Herods failing? Herod herd the word with gladness;
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yet this was no evidence of his effectual calling.
yet this was no evidence of his effectual calling.
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Wherein did he fail, Why mark, compare this Scripture with Luke 3.18.19, 20 Herod, it is true, he heard John Baptist gladly,
Wherein did he fail, Why mark, compare this Scripture with Lycia 3.18.19, 20 Herod, it is true, he herd John Baptist gladly,
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while he preached of ordinarie matter;
while he preached of ordinary matter;
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but when John came to reprove him of his sins, and told him he was an Adulterer,
but when John Come to reprove him of his Sins, and told him he was an Adulterer,
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then he could not endure to hear John preach, ver. 18. Many things in his exhortation did John preach to the people,
then he could not endure to hear John preach, ver. 18. Many things in his exhortation did John preach to the people,
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but Herod the Tetrarch being reproved by John, for Herodias his brother Philips wife, and for all the evils Herod had done, he added yet this above all, to shut up John in prison. He would hear John no more then:but Herod the Tetrarch being reproved by John, for Herodias his brother Philips wife, and for all the evils Herod had done, he added yet this above all, to shut up John in prison. He would hear John no more then:
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Mark how the Scripture points out a wicked man; Herod heard John gladly, when he preached of comfortable and general matter;
Mark how the Scripture points out a wicked man; Herod herd John gladly, when he preached of comfortable and general matter;
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but when John came to reproving matter, and convincing matter, then he would hear him no more;
but when John Come to reproving matter, and convincing matter, then he would hear him no more;
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but added this sinne to the rest, to shut up John in prison. So that to be a partial hearer, gladly to hear some part of the word,
but added this sin to the rest, to shut up John in prison. So that to be a partial hearer, gladly to hear Some part of the word,
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but not all, can be no evidence of effectual calling. So those in Isaiah discovered this temper, Isa. 30.10. Prophesie to us smooth things, prophesie deceits.
but not all, can be no evidence of effectual calling. So those in Isaiah discovered this temper, Isaiah 30.10. Prophesy to us smooth things, prophesy Deceits.
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There were manymen could delight to hear smooth and comfortable preaching, but they could not endure to hear a true denunciation of Gods judgments against them for their sinnes.
There were manymen could delight to hear smooth and comfortable preaching, but they could not endure to hear a true denunciation of God's Judgments against them for their Sins.
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They love to hear some part of Gods wil, not all; the promising part, not the reproving part;
They love to hear Some part of God's will, not all; the promising part, not the reproving part;
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this is no evidence of effectual calling.
this is no evidence of effectual calling.
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Ezek. 13.17, 18. There were some lying Prophetesses that did preach, but what did they do? They sowed pillows under mens elbows; Ezekiel 13.17, 18. There were Some lying Prophetesses that did preach, but what did they do? They sowed pillows under men's elbows;
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and the Lord charges them for it, that they did hunt after their souls.
and the Lord charges them for it, that they did hunt After their Souls.
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To preach smooth Doctrines, and plausible comfortable doctrines, is but to sow pillows, and hunt after mens souls.
To preach smooth Doctrines, and plausible comfortable doctrines, is but to sow pillows, and hunt After men's Souls.
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Now, many men love to be smoothed up, and flattered in their sins; whereas to be a partial hearer, is no sign of your effectual calling.
Now, many men love to be smoothed up, and flattered in their Sins; whereas to be a partial hearer, is no Signen of your effectual calling.
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3. Hearing the word with delight, is no evidence of your effectual calling, in case this be a fickle, and unconstant hearing.
3. Hearing the word with delight, is no evidence of your effectual calling, in case this be a fickle, and unconstant hearing.
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To delight to hear the word, because the word comes in request, because there is no danger in hearing;
To delight to hear the word, Because the word comes in request, Because there is no danger in hearing;
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this wicked men may delight to do, when yet if times of persecution should arise, they would be fickle, and leave off their hearing.
this wicked men may delight to do, when yet if times of persecution should arise, they would be fickle, and leave off their hearing.
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Matth. 13.20, 21. It is said of the stonie ground, that the seed that fell among stones, are they that receive the word with joy; Matthew 13.20, 21. It is said of the stony ground, that the seed that fell among stones, Are they that receive the word with joy;
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(there is their delight to hear) but not having deep root, in times of persecution fell away.
(there is their delight to hear) but not having deep root, in times of persecution fell away.
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Here the Scripture Anatomizeth a man, that he may hear the word with joy sometimes, when the current of the times run for Religion,
Here the Scripture Anatomizeth a man, that he may hear the word with joy sometime, when the current of the times run for Religion,
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when the word comes in fashion among a people, but if persecution should attend the word,
when the word comes in fashion among a people, but if persecution should attend the word,
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and a prison attend hearing, you would then see how flag their delights would be in hearing the word:
and a prison attend hearing, you would then see how flag their delights would be in hearing the word:
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and in this case, you may delight to hear the word, yet be no evidence of your effectual calling.
and in this case, you may delight to hear the word, yet be no evidence of your effectual calling.
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4. In case your hearing be a selfish hearing: As now, many men may hear the word with delight;
4. In case your hearing be a selfish hearing: As now, many men may hear the word with delight;
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why? Because, they may get profit by hearing, and praise and vain glory by hearing the word;
why? Because, they may get profit by hearing, and praise and vain glory by hearing the word;
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and this may make them wonderfully delight to hear. Luke 12.1. There was an innumerable companie went to hear Jesus Christ, in so much the croud was so great, that one trod upon another to hear him;
and this may make them wonderfully delight to hear. Lycia 12.1. There was an innumerable company went to hear jesus christ, in so much the crowd was so great, that one trod upon Another to hear him;
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yet Christ saith of them, John 6.26. They come to hear me preach, but not for the word I teach, or the miracles I do;
yet christ Says of them, John 6.26. They come to hear me preach, but not for the word I teach, or the Miracles I do;
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but for the loaves they eat of. but for the loaves they eat of.
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It was not love to Christs person, or his ministrie, but only because they saw Christ with a few fishes •o feed so many men, they seeing of this miracle, this made them frequent the Ministrie and word of Jesus Christ.
It was not love to Christ person, or his Ministry, but only Because they saw christ with a few Fish •o feed so many men, they seeing of this miracle, this made them frequent the Ministry and word of jesus christ.
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Many men may hear the word, when selfish advantage accompanies hearing, to get more trading, to be better thought of among their neighbours;
Many men may hear the word, when selfish advantage Accompanies hearing, to get more trading, to be better Thought of among their neighbours;
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this is a selfish hearing, and in this case you may hear, yet not be effectually called.
this is a selfish hearing, and in this case you may hear, yet not be effectually called.
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There is a phrase in Hosea 7.14. They cried unto me, and they howled upon their beds, and they assembled themselves for corn and wine.
There is a phrase in Hosea 7.14. They cried unto me, and they howled upon their Beds, and they assembled themselves for corn and wine.
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Here was a people, that assembled together at the ordinances of God; but what was their end? there was a dearth and famine likely to come;
Here was a people, that assembled together At the ordinances of God; but what was their end? there was a dearth and famine likely to come;
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and here they would use duties to be a means to prevent a famine, and get corn and wine together.
and Here they would use duties to be a means to prevent a famine, and get corn and wine together.
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Here was a selfish end, and thus men may hear, yet have no evidence of their effectual call.
Here was a selfish end, and thus men may hear, yet have no evidence of their effectual call.
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5. If your hearing be a divided hearing, and your delight a divided delight, this can be no Argument of your call.
5. If your hearing be a divided hearing, and your delight a divided delight, this can be no Argument of your call.
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As thus, A man may delight to hear, yet if that man divide and share his delights, partly to sin,
As thus, A man may delight to hear, yet if that man divide and share his delights, partly to since,
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and partly to the Word, this can be no evidence of his effectual calling. In the place before quoted, Hos. 7. They assembled together, and howled upon their beds,
and partly to the Word, this can be no evidence of his effectual calling. In the place before quoted, Hos. 7. They assembled together, and howled upon their Beds,
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yet they sin against me, saith the Lord. yet they sin against me, Says the Lord.
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There they divided their delights, they would serve God in his Worship, yet they would sin against him.
There they divided their delights, they would serve God in his Worship, yet they would sin against him.
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So those, Isa. 58.3, 6, 7. They took delight in drawing near to God, yet in the day of their fast, found pleasure in sin.
So those, Isaiah 58.3, 6, 7. They took delight in drawing near to God, yet in the day of their fast, found pleasure in since.
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Now, to have a divided love, to delight in sin, as wel as in Ordinances, this can be no Argument of effectual calling;
Now, to have a divided love, to delight in since, as well as in Ordinances, this can be no Argument of effectual calling;
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and your hearing the Word in these five cases, is but a meer delusion.
and your hearing the Word in these five cases, is but a mere delusion.
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But on the contrary, if your hearing be not a bare hearing, but with your delight in hearing, you joyn practice;
But on the contrary, if your hearing be not a bore hearing, but with your delight in hearing, you join practice;
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If it be not a partial hearing, but the commanding and reproving part as welcome as any other;
If it be not a partial hearing, but the commanding and reproving part as welcome as any other;
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If it be such a hearing as is not selfish, Such a hearing, in which you aim more at Gods glory then your own advantage;
If it be such a hearing as is not selfish, Such a hearing, in which you aim more At God's glory then your own advantage;
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if these be the qualifications, then your delight in hearing the Word, is an evidence of your effectual calling.
if these be the qualifications, then your delight in hearing the Word, is an evidence of your effectual calling.
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Yea, but you will urge farther, Though this be not an Argument of our effectual calling,
Yea, but you will urge farther, Though this be not an Argument of our effectual calling,
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yet we can go one step higher;
yet we can go one step higher;
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We do not onely delight to hear the Word, but we love the godly who are effectually called to grace and glory;
We do not only delight to hear the Word, but we love the godly who Are effectually called to grace and glory;
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and if we love them, we hope it is an Argument that we also are called:
and if we love them, we hope it is an Argument that we also Are called:
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and they urge that Scripture for it, We know that we are translated from death to life, if we love the Brethren., 1 Ioh. 3.14. Now, to speak to this:
and they urge that Scripture for it, We know that we Are translated from death to life, if we love the Brothers., 1 John 3.14. Now, to speak to this:
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I answer, It is clear in Scripture, that every kind of love to the people of God, is no Argument of effectual calling;
I answer, It is clear in Scripture, that every kind of love to the people of God, is no Argument of effectual calling;
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but there may be a fained, and a counterfeit love, as wel as any other grace.
but there may be a feigned, and a counterfeit love, as well as any other grace.
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Hence the Apostle presses, Rom. 12.9. Let your love be without dissimulation;
Hence the Apostle presses, Rom. 12.9. Let your love be without dissimulation;
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importing, that men may dissemble their love, as wel as any grace else. 1 John 3.18. Let us not love in word and in tongue onely, but in deed and in truth. So 1 Pet. 1.22. Let there be unfained love to the Brethren:
importing, that men may dissemble their love, as well as any grace Else. 1 John 3.18. Let us not love in word and in tongue only, but in deed and in truth. So 1 Pet. 1.22. Let there be unfeigned love to the Brothers:
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intimating, that there may be a fained and false love. So that every kind of love, is no evidence of effectual calling.
intimating, that there may be a feigned and false love. So that every kind of love, is no evidence of effectual calling.
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And this I shal make out by this demonstration;
And this I shall make out by this demonstration;
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Because there are several acts or expressions of love, that men who are not effectually called, may shew to godly men.
Because there Are several acts or expressions of love, that men who Are not effectually called, may show to godly men.
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Now if a man uncalled, may shew many expressions and acts of love to a man converted;
Now if a man uncalled, may show many expressions and acts of love to a man converted;
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then meer shewing love to a godly man, is no Argument of your effectual calling. I shal reduce what I have to say, unto six Heads: As
then mere showing love to a godly man, is no Argument of your effectual calling. I shall reduce what I have to say, unto six Heads: As
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1. A man may be frequently in the companie of godlie men, yet not be effectually called;
1. A man may be frequently in the company of godly men, yet not be effectually called;
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and so Demas was a companion with Paul in the Gospel; yet he not called, but imbraced the world, and fel away.
and so Demas was a Companion with Paul in the Gospel; yet he not called, but embraced the world, and fell away.
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2. They may speak wel of the people of God. And this John tels us, 1 John 3.18. Let us not love in word, or in tongue.
2. They may speak well of the people of God. And this John tells us, 1 John 3.18. Let us not love in word, or in tongue.
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This loving in word and tongue, was to speak wel of a godlie man; this a wicked man may do.
This loving in word and tongue, was to speak well of a godly man; this a wicked man may do.
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3. They may write Letters of commendation in the behalf of a godlie man.
3. They may write Letters of commendation in the behalf of a godly man.
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And so you read of Pilat 's Wife, which the Scripture gives as no evidence of her Conversion, Mat. 27.19.
And so you read of Pilat is Wife, which the Scripture gives as no evidence of her Conversion, Mathew 27.19.
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She wrote a Letter to her Husband in the morning before he was to arraign Christ,
She wrote a letter to her Husband in the morning before he was to arraign christ,
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and told him, Have nothing to do with the blood of that just man. Here you see, she wrote in the behalf of a good man, of Jesus Christ.
and told him, Have nothing to do with the blood of that just man. Here you see, she wrote in the behalf of a good man, of jesus christ.
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And so we read of Claudius Lysias, that he wrote a Letter in the behalf of Paul to Felix the Governor;
And so we read of Claudius Lysias, that he wrote a letter in the behalf of Paul to Felix the Governor;
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here were great acts of love, yet these no evidence of their effectual calling. Nay,
Here were great acts of love, yet these no evidence of their effectual calling. Nay,
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4. They may think nothing too much to give to good men, yet not be called.
4. They may think nothing too much to give to good men, yet not be called.
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And so did the Galathians, whose calling Paul questions, Gal. 4.15. They would pull out their own eyes, and not think them too dear for Paul:
And so did the Galatians, whose calling Paul questions, Gal. 4.15. They would pull out their own eyes, and not think them too dear for Paul:
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Yet at length how cold did they grow, and count Paul their enemy, for telling them the truth?
Yet At length how cold did they grow, and count Paul their enemy, for telling them the truth?
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5. They may express such love, that in times of danger they may take care of the safetie of godlie men, so Acts 23.27. Claudius Lysias, when he heard Paul was in danger of his life, he came with an Armie of men to rescue him, that they should not take away his life from him;
5. They may express such love, that in times of danger they may take care of the safety of godly men, so Acts 23.27. Claudius Lysias, when he herd Paul was in danger of his life, he Come with an Army of men to rescue him, that they should not take away his life from him;
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and yet Claudius Lysias lived and died a Heathen, for ought the Scripture mentions. Lastly, They may relieve the necessities of the godlie, yet not be effectually called.
and yet Claudius Lysias lived and died a Heathen, for ought the Scripture mentions. Lastly, They may relieve the necessities of the godly, yet not be effectually called.
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Now here are high expressions of love, yet it is evident, all these may be, where calling is not.
Now Here Are high expressions of love, yet it is evident, all these may be, where calling is not.
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But now its true, in some cases love to the people of God, may prove a good evidence of ones effectual call;
But now its true, in Some cases love to the people of God, may prove a good evidence of ones effectual call;
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to wit, if it have these four qualifications.
to wit, if it have these four qualifications.
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1. If you love the people of God under this notion, because godlie, it is an evidence of your effectual call;
1. If you love the people of God under this notion, Because godly, it is an evidence of your effectual call;
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because there is good in them, more then because you receive good from them.
Because there is good in them, more then Because you receive good from them.
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Hence it is, John tels us, wicked men may love a godlie man, because they have good from him. 2 John 1. To the elect Lady, whom I love in the truth,
Hence it is, John tells us, wicked men may love a godly man, Because they have good from him. 2 John 1. To the elect Lady, whom I love in the truth,
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for the truths sake dwelling in her.
for the truths sake Dwelling in her.
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John did not love the Ladie, because she was a Ladie, or because she was a goodlie woman,John did not love the Lady, Because she was a Lady, or Because she was a goodly woman,
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but for the truths sake that dwelt in her. Whereas wicked men, they love a godlie man, but not as godlie, under that notion.
but for the truths sake that dwelled in her. Whereas wicked men, they love a godly man, but not as godly, under that notion.
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Therefore you shal see the difference between Johns love to a godlie person, and Claudius Lysias a man unconverted. Acts 23.27. Claudius Lysias tels you there, that Paul was in danger of his life, and with an Army I rescued him.
Therefore you shall see the difference between Johns love to a godly person, and Claudius Lysias a man unconverted. Acts 23.27. Claudius Lysias tells you there, that Paul was in danger of his life, and with an Army I rescued him.
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Now why was it he did so? did he love Paul because a godlie man? no, for mark the next words;
Now why was it he did so? did he love Paul Because a godly man? no, for mark the next words;
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With an Army I rescued him, because it was told me he was a Roman. He loved Paul for his Nation, not for his conversion:With an Army I rescued him, Because it was told me he was a Roman. He loved Paul for his nation, not for his conversion:
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had he loved Paul as Paul, Paul as a Christian, this were an Argument of grace;
had he loved Paul as Paul, Paul as a Christian, this were an Argument of grace;
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but to love Paul as a Roman, because of Country and Nation sake, this was no evidence of his call.
but to love Paul as a Roman, Because of Country and nation sake, this was no evidence of his call.
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So Mat. 5.46, 47. If ye love them that love you, what reward have you? do not even the Publicans so? So that you see a wide difference between the love of a godlie man, and of a wicked man.
So Mathew 5.46, 47. If you love them that love you, what reward have you? do not even the Publicans so? So that you see a wide difference between the love of a godly man, and of a wicked man.
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2. To measure your love to them by their graces, that you love that man most, that hath most grace, thats an Argument of effectual calling;
2. To measure your love to them by their graces, that you love that man most, that hath most grace, thats an Argument of effectual calling;
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because it is grace in the man, and nothing else you love.
Because it is grace in the man, and nothing Else you love.
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3. If your love be universal to all that are godly, of what sort or condition soever they be, this is an evidence of your effectual calling;
3. If your love be universal to all that Are godly, of what sort or condition soever they be, this is an evidence of your effectual calling;
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for then 't is evident, that grace, as grace, is the object of your love.
for then iT is evident, that grace, as grace, is the Object of your love.
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Lastly, To love a man so, as to carry compassion in your brests towards him, to have a sympathizing heart with him in his sufferings, 1 Pet. 3.8. Sufferone with another, love as Brethren.
Lastly, To love a man so, as to carry compassion in your breasts towards him, to have a sympathizing heart with him in his sufferings, 1 Pet. 3.8. Sufferone with Another, love as Brothers.
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This shewes your love to be true, when it hath pity and compassion to attend it.
This shows your love to be true, when it hath pity and compassion to attend it.
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I pass now to a third delusion, which indeed is a main delufion, and hath deceived many, specially those that profess the Gospel, to make them believe they are effectually called, when they are not.
I pass now to a third delusion, which indeed is a main delufion, and hath deceived many, specially those that profess the Gospel, to make them believe they Are effectually called, when they Are not.
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And that is, because they discern a change in their conversation, that they are not the same men they were in days past;
And that is, Because they discern a change in their Conversation, that they Are not the same men they were in days past;
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and hereby the Divel props up this perswasion, that surely they must needs be effectually called,
and hereby the devil props up this persuasion, that surely they must needs be effectually called,
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and he alledges Scripture for it, 1 Cor. 6.9, 10, 11. Such were some of you,
and he alleges Scripture for it, 1 Cor. 6.9, 10, 11. Such were Some of you,
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but yee are washed, &c. Now this being so universall a delusion among most men in the world, that if they have hopes of Heaven, it is upon this ground, that they are not the same now they were in times past.but ye Are washed, etc. Now this being so universal a delusion among most men in the world, that if they have hope's of Heaven, it is upon this ground, that they Are not the same now they were in times past.
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I shall therefore a little inlarge my selfe in speaking of this particular and shall lay downe six or seven particulars, wherein I shall shew, that this ground taken in generall, is no infallible evidence of a mans effectuall calling.
I shall Therefore a little enlarge my self in speaking of this particular and shall lay down six or seven particulars, wherein I shall show, that this ground taken in general, is no infallible evidence of a men effectual calling.
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First, Because there are many graduall changes, which do not come up, or amount to a saving change or alteration of the heart of man.
First, Because there Are many gradual changes, which do not come up, or amount to a Saving change or alteration of the heart of man.
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As there is a change from a Pagan to a Christian, so was Julian chang'd,
As there is a change from a Pagan to a Christian, so was Julian changed,
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yet a man never called by Jesus Christ. Then there is a change from a persecuter to be a countenancer of Religion,
yet a man never called by jesus christ. Then there is a change from a Persecutor to be a countenancer of Religion,
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so we read Valerius Maximinus was changed, who was the vilest persecuter of all men in his time,
so we read Valerius Maximinus was changed, who was the Vilest Persecutor of all men in his time,
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and the hand of God lying so sore upon him for that sin, that his very bowels rotted within him,
and the hand of God lying so soar upon him for that since, that his very bowels rotted within him,
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and the very worms crept out of them, and in horror of conscience he cryed out to his Nobles about him, perswading them by his example, to take heed never to persecute the Christians more.
and the very worms crept out of them, and in horror of conscience he cried out to his Nobles about him, persuading them by his Exampl, to take heed never to persecute the Christians more.
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Now both these were great changes, and yet they are but graduall changes, that leave men abundantly short of those saving changes that God works in them that are effectually called.
Now both these were great changes, and yet they Are but gradual changes, that leave men abundantly short of those Saving changes that God works in them that Are effectually called.
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Thirdly, There is a change from prophanenesse to profession, and yet this is a step below a saving change.
Thirdly, There is a change from profaneness to profession, and yet this is a step below a Saving change.
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Fourthly there is a step from profession into sincerity, into a reall possession of Jesus Christ. Now those three steps they fall short of a saving change,
Fourthly there is a step from profession into sincerity, into a real possession of jesus christ. Now those three steps they fallen short of a Saving change,
ord pc-acp vbz dt n1 p-acp n1 p-acp n1, p-acp dt j n1 pp-f np1 np1. av d crd n2 pns32 vvb j pp-f dt j-vvg n1,
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and therefore every change of life doth not argue a man to be effectually called,
and Therefore every change of life does not argue a man to be effectually called,
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because there are many graduall changes that do not amount to so high a pitch as this, to be savingly changed.
Because there Are many gradual changes that do not amount to so high a pitch as this, to be savingly changed.
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Secondly, There may be a change in the life, when there is no change in the nature,
Secondly, There may be a change in the life, when there is no change in the nature,
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or in the heart, Mat. 23. they may wash the out side of the Cup, when within it is full of pollution.
or in the heart, Mathew 23. they may wash the out side of the Cup, when within it is full of pollution.
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The life may be changed, the externall acts and course may be changed, when the heart may not be changed,
The life may be changed, the external acts and course may be changed, when the heart may not be changed,
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and the nature the same still.
and the nature the same still.
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Thirdly, There may be a great change in a mans life, proceeding, not from a change in their nature but from the times wherein they live:
Thirdly, There may be a great change in a men life, proceeding, not from a change in their nature but from the times wherein they live:
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the times are changed, therefore they are changed;
the times Are changed, Therefore they Are changed;
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the times do not favour superstition, therefore they will not shew their superstitious hearts, the times countenance not profaneness,
the times do not favour Superstition, Therefore they will not show their superstitious hearts, the times countenance not profaneness,
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therefore they will not be profane.
Therefore they will not be profane.
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Beloved, a change in a mans life may flow many times from a change of the times wherein they live,
beloved, a change in a men life may flow many times from a change of the times wherein they live,
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and yet this change, no Argument of a heart change, or of effectual calling by Jesus Christ.
and yet this change, no Argument of a heart change, or of effectual calling by jesus christ.
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Fourthly, A change in your life, may proceed from a change in your sin not from a change in your heart:
Fourthly, A change in your life, may proceed from a change in your since not from a change in your heart:
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as thus, A man may be a Drunkard, may be an Adulterer, may be a profane liver in times past,
as thus, A man may be a Drunkard, may be an Adulterer, may be a profane liver in times past,
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and may change these sins for other sins. He may change his Drunkenness into Covetousness, and be a covetous Worldling.
and may change these Sins for other Sins. He may change his drunkenness into Covetousness, and be a covetous Worldling.
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He may change his Adultery for Idolatry, and be a superstitious man. He may change Profaneness into Hypocrisie, and be an Hypocritical man.
He may change his Adultery for Idolatry, and be a superstitious man. He may change Profaneness into Hypocrisy, and be an Hypocritical man.
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He may change his loose practice into a loose judgment, and be an erroneous man. Now this is no change of the heart, but onely a change of the sin;
He may change his lose practice into a lose judgement, and be an erroneous man. Now this is no change of the heart, but only a change of the since;
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you have not the same sins you had, but you have other sins in place of them;
you have not the same Sins you had, but you have other Sins in place of them;
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and men may thus have a change in their life, flowing from a change in their sin,
and men may thus have a change in their life, flowing from a change in their since,
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yet no argument of effectual calling. Jer. 2.36.
yet no argument of effectual calling. Jer. 2.36.
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Why gaddest thou so much to change thy way? The people of Israel, they would be alwaies changing,Why gaddest thou so much to change thy Way? The people of Israel, they would be always changing,
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now they would be for God, anon for Baal; now for Gods true Worship, anon for false Worship;
now they would be for God, anon for Baal; now for God's true Worship, anon for false Worship;
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they would be ever changing their sin, but never leaving it; onely change their old sins for other sort of sins.
they would be ever changing their since, but never leaving it; only change their old Sins for other sort of Sins.
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And so there are many men now adaies changed, they are turned from Malignitie, and are come to be Professors;
And so there Are many men now adais changed, they Are turned from Malignity, and Are come to be Professors;
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it may be they have not so gross sins now, as in times past; in times past they would oppose Religion, and now they profess it;
it may be they have not so gross Sins now, as in times past; in times passed they would oppose Religion, and now they profess it;
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though they have left their opposition, they have some sin more eminent then that.
though they have left their opposition, they have Some since more eminent then that.
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Many men have been loose in practice, they have changed that, to be loose in judgment;
Many men have been lose in practice, they have changed that, to be lose in judgement;
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this is no change of heart all this while: so that, take this for a truth, there may be a change in the life,
this is no change of heart all this while: so that, take this for a truth, there may be a change in the life,
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when the heart remains unchanged still.
when the heart remains unchanged still.
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Fifthly, There may be a change in mens lives, arising from a change in the occasions to sin,
Fifthly, There may be a change in men's lives, arising from a change in the occasions to since,
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and not from a change in the heart:
and not from a change in the heart:
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As now, A Lion that will go ramping and roaring up and down, devouring his prey when he is at large;
As now, A lion that will go ramping and roaring up and down, devouring his prey when he is At large;
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yet put this Lion in a Den, there he is quiet, and will offer no hurt:
yet put this lion in a Den, there he is quiet, and will offer no hurt:
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now the Lion is a Lion still, and hath his ravenous disposition still, only he hath not so fair an occasion to shew his rage.
now the lion is a lion still, and hath his ravenous disposition still, only he hath not so fair an occasion to show his rage.
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It is thus with men, many men want occasions and opportunities to shew their wickedness, and the evil of their natures, and therefore do not discover them:
It is thus with men, many men want occasions and opportunities to show their wickedness, and the evil of their nature's, and Therefore do not discover them:
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What's the reason many a man was a drunkard before, and is not so now? It may be drunkenness hath brought beggery,
What's the reason many a man was a drunkard before, and is not so now? It may be Drunkenness hath brought beggary,
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and now he hath not money to sit upon an Ale-bench.
and now he hath not money to fit upon an Alebench.
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What's the reason a man was an adulterer before, and is not so now? It may be he hath spent his stock,
What's the reason a man was an adulterer before, and is not so now? It may be he hath spent his stock,
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and spent his strength upon Whores, and now he hath neither strength nor purse to so low after them.
and spent his strength upon Whores, and now he hath neither strength nor purse to so low After them.
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It is no thanks to you, if God take away your occasions of sinning: men may be thus changed, yet have no change in the heart at all.
It is no thanks to you, if God take away your occasions of sinning: men may be thus changed, yet have no change in the heart At all.
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Sixtly, Many men may change their lives, because they come into better companie, haply their companie is better then in times past;
Sixty, Many men may change their lives, Because they come into better company, haply their company is better then in times past;
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and this may work in them a change in their lives.
and this may work in them a change in their lives.
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As we read of Joash, all the while he was in Jehojada 's companie, he was a wel ordered man in his life; As we read of Joash, all the while he was in Jehoiada is company, he was a well ordered man in his life;
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but when he was dead, and he came to have wicked men about him, then he shewed the wickednesse of his heart.
but when he was dead, and he Come to have wicked men about him, then he showed the wickedness of his heart.
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7. Lastly, Everie change is not an evidence of effectual calling, because there may be a change in the life, proceeding from a wrong principle,
7. Lastly, Every change is not an evidence of effectual calling, Because there may be a change in the life, proceeding from a wrong principle,
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and tending to a wrong end: As thus, a man may change his life from a wrong principle;
and tending to a wrong end: As thus, a man may change his life from a wrong principle;
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what's that? I will name two wrong principles of a change in unconverted men. As
what's that? I will name two wrong principles of a change in unconverted men. As
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First, Men may change their lives, because of some present outward affliction, that lies upon them in this life;
First, Men may change their lives, Because of Some present outward affliction, that lies upon them in this life;
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their afflictions may inforce them to change their waies, and not be so bad as in former daies, Jonah 1.5. when they were in a storm in the ship, every man went and prayed to his God.
their afflictions may enforce them to change their ways, and not be so bad as in former days, Jonah 1.5. when they were in a storm in the ship, every man went and prayed to his God.
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What a change was here? yet the change was onely because of the danger, they were in danger of death, and therefore they grew religious:
What a change was Here? yet the change was only Because of the danger, they were in danger of death, and Therefore they grew religious:
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Every man when a danger and affliction lies upon him, that will make him betake himself to God and be a better minded man.
Every man when a danger and affliction lies upon him, that will make him betake himself to God and be a better minded man.
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And so Pharaoh, when God sent ten sore plagues upon him, the plagues did inforce Pharaoh to confess his sin,
And so Pharaoh, when God sent ten soar plagues upon him, the plagues did enforce Pharaoh to confess his since,
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and beg of Moses to pray for him;
and beg of Moses to pray for him;
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and yet this change in Pharaoh was onely because of the present affliction that lay upon him, which wrought this change, Jer. 22.23.
and yet this change in Pharaoh was only Because of the present affliction that lay upon him, which wrought this change, Jer. 22.23.
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Oh Inhabitants of Lebanon, how gracious wilt thou be, when thy pangs shall come upon thee? When pangs and afflictions were upon them,O Inhabitants of Lebanon, how gracious wilt thou be, when thy pangs shall come upon thee? When pangs and afflictions were upon them,
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then they would be a gracious people. There is many a man will change his life, when God brings pangs, and death, and sickness upon him;
then they would be a gracious people. There is many a man will change his life, when God brings pangs, and death, and sickness upon him;
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these are forc'd waies that God takes, to make a wicked and stout-hearted wretch change his life, Isa. 16.12. Its said there, When Moab is weary, Moab will come to my Sanctuary and pray.
these Are forced ways that God Takes, to make a wicked and stouthearted wretch change his life, Isaiah 16.12. Its said there, When Moab is weary, Moab will come to my Sanctuary and prey.
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What a change was here in Moab? Moab, an Idolatrous company, that hated Gods people,
What a change was Here in Moab? Moab, an Idolatrous company, that hated God's people,
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and were enemies to all goodness;
and were enemies to all Goodness;
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yet when they were weary, and Gods hand lay heavie upon them, then they would pray, Ezek. 24.12.
yet when they were weary, and God's hand lay heavy upon them, then they would pray, Ezekiel 24.12.
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So that you see clearly, though men do change their lives, yet if this change flow onely from a present affliction they lie under, that Gods hand upon them doth even force them to change their course, this is no argument of a saving change,
So that you see clearly, though men do change their lives, yet if this change flow only from a present affliction they lie under, that God's hand upon them does even force them to change their course, this is no argument of a Saving change,
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and so by consequence no evidence of your effectual calling.
and so by consequence no evidence of your effectual calling.
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Secondly, Men may change their course from this Principle also, Because of that horror of conscience that seizeth upon them, in the apprehension of hell, and the wrath of God;
Secondly, Men may change their course from this Principle also, Because of that horror of conscience that seizes upon them, in the apprehension of hell, and the wrath of God;
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and from this Principle, a Heathen may change his course.
and from this Principle, a Heathen may change his course.
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It is noted by one upon that place in Peter, It happens unto them, as the Dog that turns to his vomit, &c. Upon those words he hath this note;
It is noted by one upon that place in Peter, It happens unto them, as the Dog that turns to his vomit, etc. Upon those words he hath this note;
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That the Dog in vomiting, carries resemblance to a wicked man leaving his sin.
That the Dog in vomiting, carries resemblance to a wicked man leaving his since.
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Now saith this Author, The Dog when he vomits, it is by reason of some qualm and pang that is in his stomack,
Now Says this Author, The Dog when he vomits, it is by reason of Some qualm and pang that is in his stomach,
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and when he hath that pang, he will disgorge himself, and ease himself by vomit;
and when he hath that pang, he will disgorge himself, and ease himself by vomit;
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not as if he loathed his meat, but if he could free himself from those pangs, he would fain have the meat in his body to nourish him.
not as if he loathed his meat, but if he could free himself from those pangs, he would fain have the meat in his body to nourish him.
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Thus a wicked man, he may disgorge and vomit up his sins, and leave his sins,
Thus a wicked man, he may disgorge and vomit up his Sins, and leave his Sins,
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but why? it is not because he hates his sins, no, he would keep them as a sweet morsel under his tongue;
but why? it is not Because he hates his Sins, no, he would keep them as a sweet morsel under his tongue;
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but it is because those sins cause horror and trouble of conscience, he cannot deceive, nor he cannot follow his lusts, but conscience will follow him.
but it is Because those Sins cause horror and trouble of conscience, he cannot deceive, nor he cannot follow his Lustiest, but conscience will follow him.
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Now if thou change thy sin, onely to stop consciences mouth, and muzzle conscience, this is no argument of effectual calling.
Now if thou change thy since, only to stop Consciences Mouth, and muzzle conscience, this is no argument of effectual calling.
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Fourthly, men are tempted by the Divel to nourish presumptuous perswasions, that they are effectually called when they are not;
Fourthly, men Are tempted by the devil to nourish presumptuous persuasions, that they Are effectually called when they Are not;
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because they are miscalled and reproached by the men of this world.
Because they Are miscalled and reproached by the men of this world.
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Now think they, I should never be miscalled, and reproached by wicked men, if I were not called by my God.
Now think they, I should never be miscalled, and reproached by wicked men, if I were not called by my God.
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Now to take off this briefly, I answer: Every reproach from wicked men, can be no argument of an effectual call from God;
Now to take off this briefly, I answer: Every reproach from wicked men, can be no argument of an effectual call from God;
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because men may be miscalled upon a twofold ground: There are some men suffer as Christians, and some as evil-doers;
Because men may be miscalled upon a twofold ground: There Are Some men suffer as Christians, and Some as evildoers;
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we may suffer either for Christs sake, or for our own sakes:
we may suffer either for Christ sake, or for our own sakes:
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The distinction is laid down 1 Pet. 4.15, 16, 17. Let none of you suffer as a Murtherer,
The distinction is laid down 1 Pet. 4.15, 16, 17. Let none of you suffer as a Murderer,
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as an evil doer, as a Theef, as a Busie body in other mens matters; but if any man suffer as a Christian let him not be ashamed. as an evil doer, as a Thief, as a Busy body in other men's matters; but if any man suffer as a Christian let him not be ashamed.
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So that some men may be punished for their own evils they have done, and so suffer no more then they have deserved;
So that Some men may be punished for their own evils they have done, and so suffer no more then they have deserved;
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but other men suffer for their profession, because they profess Jesus Christ. Now to suffer because of your evil doings, this can be no evidence;
but other men suffer for their profession, Because they profess jesus christ. Now to suffer Because of your evil doings, this can be no evidence;
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but to suffer for Christ, meerly for professing his Name; this is an argument of effectual calling.
but to suffer for christ, merely for professing his Name; this is an argument of effectual calling.
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Therefore Christ pronounceth those blessed, Matth. 5.11. Blessed are you when men shall revile you, and speak evil of you for my sake:
Therefore christ pronounceth those blessed, Matthew 5.11. Blessed Are you when men shall revile you, and speak evil of you for my sake:
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This is an evidence of your effectual calling by Jesus Christ. 〈8 letters〉
This is an evidence of your effectual calling by jesus christ. 〈8 letters〉
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2 PET. 1.10. Wherefore the rather, Brethren, Give all diligence to make your Calling and Election sure.2 PET. 1.10. Wherefore the rather, Brothers, Give all diligence to make your Calling and Election sure.
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THE Doctrine I am yet upon, drawn from these words, is this;
THE Doctrine I am yet upon, drawn from these words, is this;
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That Christians should put forth a great deal of diligence to make this sure to their soules, that they are effectually called by Jesus Christ. That Christians should put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ.
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In the prosecution of which, I have gone over many particulars, and resolved some cases of conscience in reference to wicked men.
In the prosecution of which, I have gone over many particulars, and resolved Some cases of conscience in Referente to wicked men.
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I am now at this time to dispatch some cases of conscience more, touching them that are effectually called by Jesus Christ; As
I am now At this time to dispatch Some cases of conscience more, touching them that Are effectually called by jesus christ; As
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1. Whether men that are effectually called by Christ into a state of grace, and hope of glory, may in this life attain to an infallible and firm assurance of their own effectual calling?
1. Whither men that Are effectually called by christ into a state of grace, and hope of glory, may in this life attain to an infallible and firm assurance of their own effectual calling?
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2. If it be found that it is attainable in this life, then what is the reason that many Christians who are effectually called, do so much suspect and doubt their own calling,
2. If it be found that it is attainable in this life, then what is the reason that many Christians who Are effectually called, do so much suspect and doubt their own calling,
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and walk so sadly for want of their assurance?
and walk so sadly for want of their assurance?
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3. What must be done that so you may make it sure to your own soules, that you are effectually called by Jesus Christ?
3. What must be done that so you may make it sure to your own Souls, that you Are effectually called by jesus christ?
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First, whether it be attainable in this life, that men who are effectually called by Christ, may have a firm and infallible assurance of their own call? And in resolution of this I shall briefly free it from two extreames, both of which are untrue about this Query.
First, whither it be attainable in this life, that men who Are effectually called by christ, may have a firm and infallible assurance of their own call? And in resolution of this I shall briefly free it from two extremes, both of which Are untrue about this Query.
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The first is that of the Papists, who utterly deny any such thing as assurance about a mans Calling, Justification,
The First is that of the Papists, who utterly deny any such thing as assurance about a men Calling, Justification,
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or Election by God, and they hold all their followers in suspense, affirming that the most a man can have, is a conjectural faith;
or Election by God, and they hold all their followers in suspense, affirming that the most a man can have, is a conjectural faith;
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an hope or conjecture that he shall be saved. And hence it is, that in that Popish Councel of Trent, they made this Canon;
an hope or conjecture that he shall be saved. And hence it is, that in that Popish Council of Trent, they made this Canon;
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That if any man doth say, that he is bound of faith to believe that he is certainly in the number of Gods called ones, That if any man does say, that he is bound of faith to believe that he is Certainly in the number of God's called ones,
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or justified ones, or elect ones, let him be Anathema, let him be accursed.
or justified ones, or elect ones, let him be Anathema, let him be accursed.
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That man that would so much as take this assurance to himself, they would hold that man accursed.
That man that would so much as take this assurance to himself, they would hold that man accursed.
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And the reason why they do it, is, because they hold another error, to wit, falling from grace;
And the reason why they do it, is, Because they hold Another error, to wit, falling from grace;
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which they could not maintain, did they not hold this also; this is the first extream.
which they could not maintain, did they not hold this also; this is the First extreme.
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2. Another extream is of the Lutherans; they being opposite to the Papists in this point of assurance, to confute them who deny all assurance, they run into this extream, to hold that assurance is of the nature of faith,
2. another extreme is of the Lutherans; they being opposite to the Papists in this point of assurance, to confute them who deny all assurance, they run into this extreme, to hold that assurance is of the nature of faith,
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and whoever hath faith, hath assurance: but this is another extream, and an uncomfortable doctrine for doubting Christians, were it true.
and whoever hath faith, hath assurance: but this is Another extreme, and an uncomfortable Doctrine for doubting Christians, were it true.
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Therefore to keep this truth in the middle betwixt two extreames, I shall lay down this position by way of Answer:
Therefore to keep this truth in the middle betwixt two extremes, I shall lay down this position by Way of Answer:
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That though sometimes persons effectually called, may be without a particular assurance of their own call,
That though sometime Persons effectually called, may be without a particular assurance of their own call,
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yet this assurance is attainable by Christians in this life; and Christians may be assured of their own effectual calling.
yet this assurance is attainable by Christians in this life; and Christians may be assured of their own effectual calling.
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And this I shall prove by four Mediums.
And this I shall prove by four Mediums.
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First, Because the Apostle injoynes it here in my Text, Give diligence to make your Calling and Election sure.
First, Because the Apostle enjoins it Here in my Text, Give diligence to make your Calling and Election sure.
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Now this is a rule in Divinity, No man is bound to do a thing impossible,
Now this is a Rule in Divinity, No man is bound to do a thing impossible,
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and therefore in that we are commanded and bound to do it, it is clear that it is possible, and may be made sure.
and Therefore in that we Are commanded and bound to do it, it is clear that it is possible, and may be made sure.
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Secondly, Because it is the office of the Spirit of Jesus Christ, to work this particular assurance in the hearts of those that are effectually called, that they are in the state of grace,
Secondly, Because it is the office of the Spirit of jesus christ, to work this particular assurance in the hearts of those that Are effectually called, that they Are in the state of grace,
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and shall be brought to glory. 1 Cor. 2.12. We have received not the spirit of this world, but the Spirit which is of God, that we might know the things that are freely given us of God. 1 John 5.10. He that believeth, he hath a witnesse in himselfe;
and shall be brought to glory. 1 Cor. 2.12. We have received not the Spirit of this world, but the Spirit which is of God, that we might know the things that Are freely given us of God. 1 John 5.10. He that Believeth, he hath a witness in himself;
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a witnesse to his own soul, that he doth believe.
a witness to his own soul, that he does believe.
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Eph. 1.13, 14. There the Spirit is called a Seal; you are sealed by the Spirit of Promise; Ephesians 1.13, 14. There the Spirit is called a Seal; you Are sealed by the Spirit of Promise;
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and verse 14. It is called the earnest of our inheritance. Now a seal, and earnest, is to give more assurance to a Promise;
and verse 14. It is called the earnest of our inheritance. Now a seal, and earnest, is to give more assurance to a Promise;
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and here the Spirit of God is given to Believers as a Seal, and earnest-Penny, that as they have the first fruits in grace, they shall have their harvest in glory. 1 John 4.13. Hereby we know we dwell in him, and he in us, because he hath given us his Spirit.
and Here the Spirit of God is given to Believers as a Seal, and earnest-Penny, that as they have the First fruits in grace, they shall have their harvest in glory. 1 John 4.13. Hereby we know we dwell in him, and he in us, Because he hath given us his Spirit.
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It is the office of the Spirit of Jesus Christ to assure our hearts in this particular. Rom. 8.16. The Spirit it self beareth witnes with our spirits, that we are the children of God.
It is the office of the Spirit of jesus christ to assure our hearts in this particular. Rom. 8.16. The Spirit it self bears witness with our spirits, that we Are the children of God.
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Thirdly, Particular servants of God in Scripture, that have been partakers of this mercy, they have had this firm assurance of their effectual calling; I shall instance in three.
Thirdly, Particular Servants of God in Scripture, that have been partakers of this mercy, they have had this firm assurance of their effectual calling; I shall instance in three.
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First in Paul, and the Scripture tells us of him, that he had a clear evidence of his effectual calling, Gal. 2.20. I live, yet not I, but Christ liveth in me, who loved me, and gave himself for me.
First in Paul, and the Scripture tells us of him, that he had a clear evidence of his effectual calling, Gal. 2.20. I live, yet not I, but christ lives in me, who loved me, and gave himself for me.
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There he had a particular assurance that Christ loved him, and gave himself for him. So 2 Tim. 1.12. I know whom I have believed, and I am perswaded also, that what I have committed to him, he will keep till the last day. So 2 Tim. 4.8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is a Crown laid up for me.
There he had a particular assurance that christ loved him, and gave himself for him. So 2 Tim. 1.12. I know whom I have believed, and I am persuaded also, that what I have committed to him, he will keep till the last day. So 2 Tim. 4.8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is a Crown laid up for me.
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Nay not onely Paul, but Job also, Job 19.25. I know that my Redeemer liveth, and I shall stand up before him at the last day:
Nay not only Paul, but Job also, Job 19.25. I know that my Redeemer lives, and I shall stand up before him At the last day:
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he knew Jesus Christ was his Redeemer. And so David also saith, Thou art my God, and I will praise thee. Psal. 118.28. and Psal. 23.6. Surely the goodnesse and merey of God shall follow me all the dayes of my life. So that put these together:
he knew jesus christ was his Redeemer. And so David also Says, Thou art my God, and I will praise thee. Psalm 118.28. and Psalm 23.6. Surely the Goodness and Mercy of God shall follow me all the days of my life. So that put these together:
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God commands it, it is the spirits office to work assurance in the heart, and particular servants of God have had this assurance,
God commands it, it is the spirits office to work assurance in the heart, and particular Servants of God have had this assurance,
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therefore why may it not be obtained? But if you say, these were not ordinary servants of God, these were servants of a higher rank and form;
Therefore why may it not be obtained? But if you say, these were not ordinary Servants of God, these were Servants of a higher rank and from;
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but may ordinary weak Christians know this also? Yes. Therefore, Fourthly, Not only particular Saints have had this, but the people of God in General;
but may ordinary weak Christians know this also? Yes. Therefore, Fourthly, Not only particular Saints have had this, but the people of God in General;
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they have declared in Scripture that they have injoyed this particular assurance of their effectual Calling and safety of their condition by Christ. Instance in a few. Isa. 63.16. Doubtlesse thou art our Father.
they have declared in Scripture that they have enjoyed this particular assurance of their effectual Calling and safety of their condition by christ. Instance in a few. Isaiah 63.16. Doubtless thou art our Father.
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They made no doubt of it, they were so perswaded they feared it not. Isa. 45.24. Surely shall one say, In the Lord have I righteousnesse and strength. Surely:
They made no doubt of it, they were so persuaded they feared it not. Isaiah 45.24. Surely shall one say, In the Lord have I righteousness and strength. Surely:
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a word of confidence, they were assured they had righteousnesse for their justification in Christ Jesus. So 2 Cor. 5.1. We know, that if our earthly Tabernacle be dissolved, we have a building of God eternal in the heavens.
a word of confidence, they were assured they had righteousness for their justification in christ jesus. So 2 Cor. 5.1. We know, that if our earthly Tabernacle be dissolved, we have a building of God Eternal in the heavens.
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They knew that when they died, they should see God in heaven; not only Paul, but other godly Christians with him. So Heb. 10.34. You know in your selves, that God hath provided for you a better and more induring substance.
They knew that when they died, they should see God in heaven; not only Paul, but other godly Christians with him. So Hebrew 10.34. You know in your selves, that God hath provided for you a better and more enduring substance.
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They were assured within themselves, that when they should die, or lose their estates here, God had provided for them a more enduring substance. So 1 John 3.19. Hereby we know, that we are of the truth, and shall assure our hearts before God.
They were assured within themselves, that when they should die, or loose their estates Here, God had provided for them a more enduring substance. So 1 John 3.19. Hereby we know, that we Are of the truth, and shall assure our hearts before God.
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So verse 14. We know we are translated from death to life, &c. So that what can be more clearly proved then this, that this assurance is to be attained in this life:
So verse 14. We know we Are translated from death to life, etc. So that what can be more clearly proved then this, that this assurance is to be attained in this life:
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because God commands it, it is the spirits office to work it, particular Christians have had it,
Because God commands it, it is the spirits office to work it, particular Christians have had it,
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and the people of God in general they have enjoyed and profest this Temper.
and the people of God in general they have enjoyed and professed this Temper.
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Is it so then that assurance is attainable in this life? Then how much to blame are our adversaries the Papists, who hold their followers in suspense, that they must live without the assurance of their own estate, that their soules must hang in feares and doubts all their dayes, that the most they can have is only a conjecture;
Is it so then that assurance is attainable in this life? Then how much to blame Are our Adversaries the Papists, who hold their followers in suspense, that they must live without the assurance of their own estate, that their Souls must hang in fears and doubts all their days, that the most they can have is only a conjecture;
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oh into what a gulph of discomforts do they plunge them.
o into what a gulf of discomforts do they plunge them.
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Beloved, the Lord in the Book of Deuteronomy, chap. 29. did pronounce it as a curse, that their lives should hang in suspense;
beloved, the Lord in the Book of Deuteronomy, chap. 29. did pronounce it as a curse, that their lives should hang in suspense;
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it's a greater curse that mens souls should hang in suspense, that men shall not know whether they shall be saved or damned, it's a hell on this side hell;
it's a greater curse that men's Souls should hang in suspense, that men shall not know whither they shall be saved or damned, it's a hell on this side hell;
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and therefore they are much to be blamed, that hold their followers in hand with a peradventure they shall be saved, peradventure not;
and Therefore they Are much to be blamed, that hold their followers in hand with a Peradventure they shall be saved, Peradventure not;
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when the Scripture is so clear in this thing.
when the Scripture is so clear in this thing.
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Secondly, Let not the thoughts either of the impossibility or the difficulty of attaining this assurance, discourage you from looking after it.
Secondly, Let not the thoughts either of the impossibility or the difficulty of attaining this assurance, discourage you from looking After it.
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It is not impossible, though it is difficult indeed;
It is not impossible, though it is difficult indeed;
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and the difficulty should be so farre from discouraging you, that it should quicken your endeavours, to make your calling and election sure.
and the difficulty should be so Far from discouraging you, that it should quicken your endeavours, to make your calling and election sure.
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Thirdly, Seeing assurance is attainable in this life, inquire into the cause why you who are effectually called, have not attained this assurance before now.
Thirdly, Seeing assurance is attainable in this life, inquire into the cause why you who Are effectually called, have not attained this assurance before now.
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And this puts me upon handling of the second case of conscience; seeing this assurance is attainable. Therefore
And this puts me upon handling of the second case of conscience; seeing this assurance is attainable. Therefore
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Secondly, what is the reason that many Christians who are called effectually by Jesus Christ, do live in many doubts and feares about their effectual calling?
Secondly, what is the reason that many Christians who Are called effectually by jesus christ, do live in many doubts and fears about their effectual calling?
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In answer to this I shall lay down these three particulars, that the doubts that do arise in Christians about their calling they flow from this threefold fountain.
In answer to this I shall lay down these three particulars, that the doubts that do arise in Christians about their calling they flow from this threefold fountain.
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Either first, from some seeming defect, they apprehend in the manner of their calling. Or Secondly, some seeming defect they apprehend to be in the meanes of their calling. Or else
Either First, from Some seeming defect, they apprehend in the manner of their calling. Or Secondly, Some seeming defect they apprehend to be in the means of their calling. Or Else
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Thirdly, some seeming defects they apprehend in the effects of their calling;
Thirdly, Some seeming defects they apprehend in the effects of their calling;
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and these three grounds are the rise from whence many Christians effectually called, do doubt of their call,
and these three grounds Are the rise from whence many Christians effectually called, do doubt of their call,
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and are not assured of it.
and Are not assured of it.
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First, It doth arise from some seeming defect, they apprehend to be in the manner of their calling;
First, It does arise from Some seeming defect, they apprehend to be in the manner of their calling;
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They say I am not called in such a manner as I see others are. As thus.
They say I am not called in such a manner as I see Others Are. As thus.
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Think they, I see other men when they are converted, that their humiliations are great, I see that they have horror of conscience, that they are wrought upon by the terrors of the law, that they are exceedingly humbled before God;
Think they, I see other men when they Are converted, that their humiliations Are great, I see that they have horror of conscience, that they Are wrought upon by the terrors of the law, that they Are exceedingly humbled before God;
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Now for my part, I never found this manner of Gods working in my soul, I never found that I could see my sins clearly,
Now for my part, I never found this manner of God's working in my soul, I never found that I could see my Sins clearly,
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or could be humbled for them greatly; I never found those humiliations and legal Terrours which I hear many men talk of,
or could be humbled for them greatly; I never found those humiliations and Legal Terrors which I hear many men talk of,
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and this makes me doubt, whether I am effectually called or no. Now to take off this, I shall onely speak three things by way of Answer.
and this makes me doubt, whither I am effectually called or no. Now to take off this, I shall only speak three things by Way of Answer.
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First, That it is true, God doth proceed after this manner with some, yet God is not tied and confined to one and the same way of working with all.
First, That it is true, God does proceed After this manner with Some, yet God is not tied and confined to one and the same Way of working with all.
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What if he come to you in a calm, when he comes to others in a Tempest,
What if he come to you in a Cam, when he comes to Others in a Tempest,
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if God come to you in a more peaceable and quiet way? What if God do not pierce your heart,
if God come to you in a more peaceable and quiet Way? What if God do not pierce your heart,
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as he did those 3000. in the Acts, if he kindely open thy heart like Lidia 's without noise? God is not to be tied to one and the same way in converting all. As 'tis said, John 3.8. The winde bloweth where it listeth, so how it listeth also.
as he did those 3000. in the Acts, if he kindly open thy heart like Lidia is without noise? God is not to be tied to one and the same Way in converting all. As it's said, John 3.8. The wind blows where it lists, so how it lists also.
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Secondly, You have no cause to doubt for this, because it's Gods usual manner to proceed after this way, only with such men who have been loose in their lives, who have been obstinate in their wills, who have been very scandalous in conversation before their conversion and call.
Secondly, You have no cause to doubt for this, Because it's God's usual manner to proceed After this Way, only with such men who have been lose in their lives, who have been obstinate in their wills, who have been very scandalous in Conversation before their conversion and call.
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But it is not Gods usual way to work thus upon Christians, who have been religiously brought up from their youth;
But it is not God's usual Way to work thus upon Christians, who have been religiously brought up from their youth;
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it is not Gods way to dowse them into such a pit of horror, and plunge them into such a depth of fears, that have been of a fair and ingenuous and moral life before their call.
it is not God's Way to dowse them into such a pit of horror, and plunge them into such a depth of fears, that have been of a fair and ingenuous and moral life before their call.
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As you know it is with Carpenters, they give more blowes to knotty Timber, then they will do to smooth and tender wood;
As you know it is with Carpenters, they give more blows to knotty Timber, then they will do to smooth and tender wood;
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thus doth God, when he meets with a knotty sinner, a wretched stout-hearted sinner, God must give him many blowes by humiliation,
thus does God, when he meets with a knotty sinner, a wretched stouthearted sinner, God must give him many blows by humiliation,
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before he will be humbled, before he can bring him to be a serviceable piece in Gods building;
before he will be humbled, before he can bring him to be a serviceable piece in God's building;
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whereas Christians of a milde and softer temper, they shall have fewer blowes, and shall not have the terrors of God stick so fast in their hearts, as others shall.
whereas Christians of a mild and Softer temper, they shall have fewer blows, and shall not have the terrors of God stick so fast in their hearts, as Others shall.
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Hence you read that phrase, Hos. 6.5.
Hence you read that phrase, Hos. 6.5.
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Saith the Lord, I will hew them by my Prophets, &c. God doth hew some men, hew them with judgments, and hew them with terror:
Says the Lord, I will hew them by my prophets, etc. God does hew Some men, hew them with Judgments, and hew them with terror:
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Yea, but others that are not so loose as they;
Yea, but Others that Are not so lose as they;
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I taught Ephraim to go, I led Ephraim by the Armes, and I drew him with cords of a man, I taught Ephraim to go, I led Ephraim by the Arms, and I drew him with cords of a man,
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and with the bands of love, Hos. 11.4.and with the bans of love, Hos. 11.4.
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God you see, would hack and hew some men with terror and wrath, but others he would draw with love,
God you see, would hack and hew Some men with terror and wrath, but Others he would draw with love,
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1809
and the cords of a man.
and the cords of a man.
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Now suppose God hath not hacked and hewed thee with judgements, if God melt thee with loving kindnesse,
Now suppose God hath not hacked and hewed thee with Judgments, if God melt thee with loving kindness,
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and if God gain upon thy soul with mercy, and with love and grace, thou must not blame God, thou must not confine God;
and if God gain upon thy soul with mercy, and with love and grace, thou must not blame God, thou must not confine God;
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for this is Gods way of working sometimes, as well as by wrath. God works upon some with wrath, he will allure others with loving kindnesse;
for this is God's Way of working sometime, as well as by wrath. God works upon Some with wrath, he will allure Others with loving kindness;
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so that you have no cause or ground of fear, that you are not effectually called,
so that you have no cause or ground of Fear, that you Are not effectually called,
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because you apprehend some defects in the manner of your call;
Because you apprehend Some defects in the manner of your call;
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because it is Gods usual way to plunge them in most humiliation, and most terrour, that have been most wicked liv'd men before their call,
Because it is God's usual Way to plunge them in most humiliation, and most terror, that have been most wicked lived men before their call,
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and not so ordinarily with men religiously trained up from their youth.
and not so ordinarily with men religiously trained up from their youth.
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Thirdly, God, when he goes to call a sinner to conversion, he looks upon the temper of those that are to be called;
Thirdly, God, when he Goes to call a sinner to conversion, he looks upon the temper of those that Are to be called;
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1818
and God sees some men of a rugged Temper, that their Tempers will not be won,
and God sees Some men of a rugged Temper, that their Tempers will not be wone,
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but by wrath, and by fire, and by hell, and by Judgement. And so it's like Felix was, his Temper was such that nothing could convert him,
but by wrath, and by fire, and by hell, and by Judgement. And so it's like Felix was, his Temper was such that nothing could convert him,
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but wrath and Judgement to come, Terrible Doctrines. Some are of this Temper, that nothing but wrath and hel-fire can work upon them.
but wrath and Judgement to come, Terrible Doctrines. some Are of this Temper, that nothing but wrath and hell-fire can work upon them.
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As children, there are some that are of such soft, and tender Tempers, that the shaking of a rod may do them good;
As children, there Are Some that Are of such soft, and tender Tempers, that the shaking of a rod may do them good;
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there are other children, if a man should whip them every day, they would never leave their childish tricks:
there Are other children, if a man should whip them every day, they would never leave their childish tricks:
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It is so with sinners, God sees some of a more tender and soft Temper that love will gain upon them;
It is so with Sinners, God sees Some of a more tender and soft Temper that love will gain upon them;
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others are of a rugged disposition, that nothing but wrath can affright them;
Others Are of a rugged disposition, that nothing but wrath can affright them;
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Now God in the dispensations of his grace, he observes their Temper, and if he seeth love will gaine more upon them,
Now God in the dispensations of his grace, he observes their Temper, and if he sees love will gain more upon them,
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then wrath will do, he will take that course;
then wrath will do, he will take that course;
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1827
but if God see nothing but wrath, and fire, and horrour will do it, then he will work that way.
but if God see nothing but wrath, and fire, and horror will do it, then he will work that Way.
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This you read in the Epistle of Jude, ver. 22, 23. On some, saith the holy Ghost, have compassion, making a difference;
This you read in the Epistle of U^de, ver. 22, 23. On Some, Says the holy Ghost, have compassion, making a difference;
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but others save with fear, pulling them out of the fire. but Others save with Fear, pulling them out of the fire.
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The meaning is this, There are some that you must shew tendernesse and compassion to, in calling and working upon them, they are of a tender Temper;
The meaning is this, There Are Some that you must show tenderness and compassion to, in calling and working upon them, they Are of a tender Temper;
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but others there are that you must save with feare, that is, preach terrible Sermons to them,
but Others there Are that you must save with Fear, that is, preach terrible Sermons to them,
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and fright them with hel-fire and Judgement to come.
and fright them with hell-fire and Judgement to come.
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For God doth observe the different Tempers in men, and hereupon doth proceed in different wayes of Administration in working upon them.
For God does observe the different Tempers in men, and hereupon does proceed in different ways of Administration in working upon them.
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Now it may be, thou that dost thus complaine, thou never hadst these Terrors in thy soul,
Now it may be, thou that dost thus complain, thou never Hadst these Terrors in thy soul,
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and yet art effectually called, it may be God saw thy Temper more to be won by kindnesse,
and yet art effectually called, it may be God saw thy Temper more to be wone by kindness,
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1836
and more gained upon in a way of love, therefore wrought upon thee this way; God is not bound to one way:
and more gained upon in a Way of love, Therefore wrought upon thee this Way; God is not bound to one Way:
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And therefore we may justly count them blame-worthy who preach onely free grace, and Gods love,
And Therefore we may justly count them blameworthy who preach only free grace, and God's love,
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and so tie God to one Method;
and so tie God to one Method;
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and they are to blame on the other side likewise (if there be any such) that preach onely Terror and wrath;
and they Are to blame on the other side likewise (if there be any such) that preach only Terror and wrath;
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1840
for God observes the Temper of mens dispositions, some to be knotty, and some soft, and accordingly proceeds in his way of working with them.
for God observes thee Temper of men's dispositions, Some to be knotty, and Some soft, and accordingly proceeds in his Way of working with them.
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This ground therefore for your doubts is insufficient.
This ground Therefore for your doubts is insufficient.
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Secondly, A second ground that makes men doubt of their effectual calling, is upon the apprehension of some seeming defect, that may be in the means of their calling. As thus;
Secondly, A second ground that makes men doubt of their effectual calling, is upon the apprehension of Some seeming defect, that may be in the means of their calling. As thus;
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Think they, I have read in the Word, that it doth please God to use preaching as the ordinary means to call and convert sinners to Christ.
Think they, I have read in the Word, that it does please God to use preaching as the ordinary means to call and convert Sinners to christ.
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It pleased God by preaching to save them that believe, I read this also that faith comes by hearing, (Now many a poore soul hath this that gravels his conscience,It pleased God by preaching to save them that believe, I read this also that faith comes by hearing, (Now many a poor soul hath this that gravels his conscience,
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and troubles his spirit.) but alas, I finde a defect in this means.
and Troubles his Spirit.) but alas, I find a defect in this means.
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For my part I cannot say I was converted by hearing a Sermon, that which did work upon me was some other means. One of these three, either I was converted (saith one) by living in a godly family, among good Christians, seeing their example; that first gained upon me;
For my part I cannot say I was converted by hearing a Sermon, that which did work upon me was Some other means. One of these three, either I was converted (Says one) by living in a godly family, among good Christians, seeing their Exampl; that First gained upon me;
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Or, saith another, I was gained upon by reading a Chapter in the Bible, or in some good book,
Or, Says Another, I was gained upon by reading a Chapter in the bible, or in Some good book,
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1848
and that first wrought upon me;
and that First wrought upon me;
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Or, saith a third, It may be, if it was the Word, it was the Word preached by a wicked man, that is now turned either erroneous in judgement, or prophane in practice:
Or, Says a third, It may be, if it was the Word, it was the Word preached by a wicked man, that is now turned either erroneous in judgement, or profane in practice:
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and this occasioneth a great deal of Jealousie.
and this occasioneth a great deal of Jealousy.
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The Word preacht by the mouth of a godly Minister is Gods ordinary way, but I was altogether out of this way,
The Word preached by the Mouth of a godly Minister is God's ordinary Way, but I was altogether out of this Way,
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1852
and therefore this doth make him suspect the truth of his effectual calling.
and Therefore this does make him suspect the truth of his effectual calling.
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Now, Beloved, I beseech you, lend me your thoughts a little for I would fain make this Doctrine as comfortable to every called one as I can.
Now, beloved, I beseech you, lend me your thoughts a little for I would fain make this Doctrine as comfortable to every called one as I can.
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I shall speak of all these in order, and shew you, that put case either of these have been the means of thy calling,
I shall speak of all these in order, and show you, that put case either of these have been the means of thy calling,
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yet thou hast no reason to doubt of thine effectual calling.
yet thou hast no reason to doubt of thine effectual calling.
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First, thou suspectest thy call, because the meanes hath been, sayest thou, not by hearing a Sermon,
First, thou suspectest thy call, Because the means hath been, Sayest thou, not by hearing a Sermon,
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or the Word preacht, but by living among good Christians, and seeing their example and their living, thou camest by this meanes to love the wayes of God;
or the Word preached, but by living among good Christians, and seeing their Exampl and their living, thou camest by this means to love the ways of God;
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and this was the first meanes that converted thee.
and this was the First means that converted thee.
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Beloved, I doubt not, but I speak to a great many, that cannot say a Sermon ever converted them,
beloved, I doubt not, but I speak to a great many, that cannot say a Sermon ever converted them,
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but onely, that they were gained to Gods wayes, to imbrace the truth, this way:
but only, that they were gained to God's ways, to embrace the truth, this Way:
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1861
now what shall I say to such men as these? why, I would say thus much;
now what shall I say to such men as these? why, I would say thus much;
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that though the Lord did not use his Word preached, the ordinary meanes of converting soules, in calling thee,
that though the Lord did not use his Word preached, the ordinary means of converting Souls, in calling thee,
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yet God is not tied and bound up to his Word preacht, but he may use other meanes to convert thy soule.
yet God is not tied and bound up to his Word preached, but he may use other means to convert thy soul.
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Secondly, and more particularly, that living among good people, and seeing of their example both in life and worship, we finde in Scripture to be a very efficacious means oftentimes to convince, sometimes to convert;
Secondly, and more particularly, that living among good people, and seeing of their Exampl both in life and worship, we find in Scripture to be a very efficacious means oftentimes to convince, sometime to convert;
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and if you can finde out this in Scripture, you may have abundance of comfort. It hath been a meanes oftentimes to convince, 1 Pet. 3.16. They shall be ashamed to speak evill of you, while they behold your conversation in Christ.
and if you can find out this in Scripture, you may have abundance of Comfort. It hath been a means oftentimes to convince, 1 Pet. 3.16. They shall be ashamed to speak evil of you, while they behold your Conversation in christ.
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When they shall see that you live in Christ, and walk according to Christ, they shall be ashamed;
When they shall see that you live in christ, and walk according to christ, they shall be ashamed;
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ashamed of what they have done, and what they have spoken; it shall convince them. So 1 Pet. 2.15.
ashamed of what they have done, and what they have spoken; it shall convince them. So 1 Pet. 2.15.
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And the Apostle when he speaks of the orderly and regular managing the worship of God, 1 Cor. 14.24, 25. If there comes an unbeliever among you,
And the Apostle when he speaks of the orderly and regular managing the worship of God, 1 Cor. 14.24, 25. If there comes an unbeliever among you,
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& he sees your order, (saith he) he shall fall down in the midst of you, he shall be convinced,
& he sees your order, (Says he) he shall fallen down in the midst of you, he shall be convinced,
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and shall say, Of a truth God is among you. and shall say, Of a truth God is among you.
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Seeing this, (saith the Apostle) godly men holy in their lives, and holy in their worship,
Seeing this, (Says the Apostle) godly men holy in their lives, and holy in their worship,
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though he be an unbeliever, he shall fall down and say, Of a truth God is among you:
though he be an unbeliever, he shall fallen down and say, Of a truth God is among you:
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that is, by way of conviction.
that is, by Way of conviction.
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Nay further, sometimes God doth blesse the gracious lives, and blamelesse example of Christians to be a means to convert some,
Nay further, sometime God does bless the gracious lives, and blameless Exampl of Christians to be a means to convert Some,
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when the Gospel cannot do it; and you would think this very comfortable, could it be made good.
when the Gospel cannot do it; and you would think this very comfortable, could it be made good.
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I would commend but one Text of Scripture to you, to prove what a blessing it is to live in a good family, where either husband or wife,
I would commend but one Text of Scripture to you, to prove what a blessing it is to live in a good family, where either husband or wife,
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or any one in the family is godly, 1 Pet. 3.1.
or any one in the family is godly, 1 Pet. 3.1.
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Wives be subject to your husbands, what then? that your husbands who are not wonne by the Word, may be wonne without the Word, Wives be Subject to your Husbands, what then? that your Husbands who Are not won by the Word, may be won without the Word,
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whilest they behold the conversation of their wives. whilst they behold the Conversation of their wives.
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A notable text, There were many wicked Husbands, that all the Sermons they heard would not convert them;
A notable text, There were many wicked Husbands, that all the Sermons they herd would not convert them;
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yet the Apostle tells them, that if the wife did live a godly and holy life, their lives sometimes should be more efficacious to convert their Husbands, then the Word should be.
yet the Apostle tells them, that if the wife did live a godly and holy life, their lives sometime should be more efficacious to convert their Husbands, then the Word should be.
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And this, Beloved, doth clearly take off this first plea of yours, that because you were converted by example,
And this, beloved, does clearly take off this First plea of yours, that Because you were converted by Exampl,
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and by living among good Christians, and seeing their walkings, this gained upon you;
and by living among good Christians, and seeing their walkings, this gained upon you;
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this is no cause of discouragement, because sometimes, (I say) the Lord doth blesse examples of gracious lives, to make them winne and gain upon men that are brought home to Jesus Christ.
this is no cause of discouragement, Because sometime, (I say) the Lord does bless Examples of gracious lives, to make them win and gain upon men that Are brought home to jesus christ.
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Secondly, they go yet further, There is another poore soul brought home to Jesus Christ,
Secondly, they go yet further, There is Another poor soul brought home to jesus christ,
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and what saith he? I do misdoubt the means of my call, for a Sermon never wrought upon me, the first thing of all that ever gained upon me, it was the reading of some Chapters in the Bible,
and what Says he? I do misdoubt the means of my call, for a Sermon never wrought upon me, the First thing of all that ever gained upon me, it was the reading of Some Chapters in the bible,
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or some other holy mans book, and that made me first to hate sin, and love the wayes of God,
or Some other holy men book, and that made me First to hate since, and love the ways of God,
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and look after his Word for my salvation.
and look After his Word for my salvation.
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And here I doubt not but many Christians have found the Word read, the first means of gaining upon their hearts.
And Here I doubt not but many Christians have found the Word read, the First means of gaining upon their hearts.
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And therefore to take off this likewise, I shall speak two or three things in way of Answer. As
And Therefore to take off this likewise, I shall speak two or three things in Way of Answer. As
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First, that God is not tied to any means, but can work with the meanest means to bring home people to Jesus Christ.
First, that God is not tied to any means, but can work with the Meanest means to bring home people to jesus christ.
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If Peters conversion was by a Cock;
If Peter's conversion was by a Cock;
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a Cock crowing, and a look of Christs eye, why may not Christ use the Scriptures read to be a means of a mans call? If from stones God can raise up children to Abraham, why cannot God do it by the Word also? to make the Word read a means in his own hands to effect it? God that can do all things with nothing, without means, can bring to passe great things by weak means.
a Cock crowing, and a look of Christ eye, why may not christ use the Scriptures read to be a means of a men call? If from stones God can raise up children to Abraham, why cannot God do it by the Word also? to make the Word read a means in his own hands to Effect it? God that can do all things with nothing, without means, can bring to pass great things by weak means.
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Secondly, and more particularly, That though ordinarily preaching, and hearing of the Word preached be ordained by God,
Secondly, and more particularly, That though ordinarily preaching, and hearing of the Word preached be ordained by God,
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and crowned by him chiefly to be a means instrumental to convert souls, yet God sometimes hath blessed the reading of the Word to be a means of converting souls likewise.
and crowned by him chiefly to be a means instrumental to convert Souls, yet God sometime hath blessed the reading of the Word to be a means of converting Souls likewise.
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Yet Beloved, I would not do as the Prelates did, who would fain have brought in reading to justle out preaching.
Yet beloved, I would not do as the Prelates did, who would fain have brought in reading to justle out preaching.
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1897
Preaching is the more noble work, and must be highest in our thoughts, yet if God will go out in an unusual way, who can controll him? If God will do it by a Chapter, read,
Preaching is the more noble work, and must be highest in our thoughts, yet if God will go out in an unusual Way, who can control him? If God will do it by a Chapter, read,
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when not by a Sermon preached, who can resist God? if he will shew his power by weaker means.
when not by a Sermon preached, who can resist God? if he will show his power by Weaker means.
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1899
Who shall gainsay it? God sometimes honours the reading of the Word, to give encouragement to reading, to be a means of some mens call.
Who shall gainsay it? God sometime honours the reading of the Word, to give encouragement to reading, to be a means of Some men's call.
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1900
I have read of S. Austin that he was converted not by hearing a Sermon, but by opening the Bible, and reading that place. Rom 13.13. Let us walk honestly as in the day time, not in rioting and drunkennesse, not in chambering and wantonnesse:
I have read of S. Austin that he was converted not by hearing a Sermon, but by opening the bible, and reading that place. Rom 13.13. Let us walk honestly as in the day time, not in rioting and Drunkenness, not in chambering and wantonness:
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and the reading of this verse wrought upon him.
and the reading of this verse wrought upon him.
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I have read of Cyprian, that he was converted by reading the Prophecie of Jonas, hearing of Gods mercy to save such a wicked people,
I have read of Cyprian, that he was converted by reading the Prophecy of Jonah, hearing of God's mercy to save such a wicked people,
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1903
and of Gods mercy to Jonas, when he was in so pettish a mood as to be angry with God.
and of God's mercy to Jonah, when he was in so pettish a mood as to be angry with God.
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I have known likewise another famous Minister, that going by a Book-binders shop, he was converted by reading a Sermon of Repentance that cost but two pence;
I have known likewise Another famous Minister, that going by a Bookbinders shop, he was converted by reading a Sermon of Repentance that cost but two pence;
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& hath bin a famous Minister since for the conversion of many hundreds to Jesus Christ.
& hath been a famous Minister since for the conversion of many hundreds to jesus christ.
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Junius was converted by reading the first of John; so the Eunuch was converted by reading Isa. 53.7. Beloved, God is not bound up to any one way in saving man;Junius was converted by reading the First of John; so the Eunuch was converted by reading Isaiah 53.7. beloved, God is not bound up to any one Way in Saving man;
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He that wrought upon Austin by a verse reading & upon another by a Sermon, he can do so by thee Reading is an ordinance of God,
He that wrought upon Austin by a verse reading & upon Another by a Sermon, he can do so by thee Reading is an Ordinance of God,
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and God is not bound up, but may use that as ameans of thy effectual call likewise.
and God is not bound up, but may use that as ameans of thy effectual call likewise.
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Thirdly, Yea but, saith another doubting soul, Peradventure I was never wrought upon, neither by seeing godly people among whom I lived,
Thirdly, Yea but, Says Another doubting soul, Peradventure I was never wrought upon, neither by seeing godly people among whom I lived,
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and observing their example, nor was I wrought upon by reading good books;
and observing their Exampl, nor was I wrought upon by reading good books;
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but I was first wrought upon by hearing such a Minister, that I now see is run into error;
but I was First wrought upon by hearing such a Minister, that I now see is run into error;
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or a Minister that is grown loose in his practice (happily in these present times gone to joyne with the enemy against the Kingdom,) and become a wicked and vile liver;
or a Minister that is grown lose in his practice (happily in these present times gone to join with the enemy against the Kingdom,) and become a wicked and vile liver;
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and the Minister being bad that wrought upon me, makes me question, whether the work be not an unsound and bad work also,
and the Minister being bad that wrought upon me, makes me question, whither the work be not an unsound and bad work also,
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and this gravels many a Christian likewise. To which I answer briefly,
and this gravels many a Christian likewise. To which I answer briefly,
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First, That suppose the Minister were bad that wrought upon thee, yet the badnesse of the Minister is no just ground of making us suspect our calling.
First, That suppose the Minister were bad that wrought upon thee, yet the badness of the Minister is no just ground of making us suspect our calling.
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For then we should never be sure of our call.
For then we should never be sure of our call.
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A man may be sure of his own conversion, though a man may not be sure of the conversion, of him by whose means he was called.
A man may be sure of his own conversion, though a man may not be sure of the conversion, of him by whose means he was called.
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Secondly, Again it is clear in Scripture, God may use Ministers that are wicked themselves to convert others.
Secondly, Again it is clear in Scripture, God may use Ministers that Are wicked themselves to convert Others.
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The Ministers of the seven Churches of Asia, doubtlesse some of them were bad men; Paul tells you, 1 Cor. 9.27. I keep under my body, lest when I preach to others, I my self may be a castaway.
The Ministers of the seven Churches of Asia, doubtless Some of them were bad men; Paul tells you, 1 Cor. 9.27. I keep under my body, lest when I preach to Others, I my self may be a castaway.
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Intimating, that a man may preach to others, and may be a means to save others,
Intimating, that a man may preach to Others, and may be a means to save Others,
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and yet not be saved himself. So 1 Cor. 13.1. Ministers in this case may be as Cooks are.
and yet not be saved himself. So 1 Cor. 13.1. Ministers in this case may be as Cooks Are.
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A Cook may dresse many a dish, and let them go through his hands to furnish a large and stately Table,
A Cook may dress many a dish, and let them go through his hands to furnish a large and stately Table,
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yet of all these dishes himself hardly taste one;
yet of all these Dishes himself hardly taste one;
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So Ministers, they may dresse many a dish for their hearers, yet they not lick their fingers,
So Ministers, they may dress many a dish for their hearers, yet they not lick their fingers,
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or taste of this spiritual food themselves.
or taste of this spiritual food themselves.
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As in the building of the Ark, there were many men built Noahs Ark, to save others, that were drowned themselves;
As in the building of the Ark, there were many men built Noahs Ark, to save Others, that were drowned themselves;
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so many men may build an Ark by preaching the Word, and the wayes of God to save other mens soules,
so many men may built an Ark by preaching the Word, and the ways of God to save other men's Souls,
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when they may be drowned themselves. Hence it is the Scripture tells us of Starres that fell from Heaven;
when they may be drowned themselves. Hence it is the Scripture tells us of Stars that fell from Heaven;
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many Ministers, that seemed godly Ministers, like Starres in their Generation, yet they fell, and became wicked and loose.
many Ministers, that seemed godly Ministers, like Stars in their Generation, yet they fell, and became wicked and lose.
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1930
And I remember Doctor Pembleton a famous Minister in the dayes of Queen Mary; and a man whose Ministry had converted many Christians,
And I Remember Doctor Pembleton a famous Minister in the days of Queen Marry; and a man whose Ministry had converted many Christians,
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yet at length he himself turned to be a Papist.
yet At length he himself turned to be a Papist.
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Now these Christians did never misdoubt or suspect their conversion, because the man that converted them, was a bad man;
Now these Christians did never misdoubt or suspect their conversion, Because the man that converted them, was a bad man;
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They might be good people, though he was a bad Minister: so that this is no ground in the world;
They might be good people, though he was a bad Minister: so that this is no ground in the world;
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though I confesse it is not ordinary, that God makes wicked men meanes of conversion,
though I confess it is not ordinary, that God makes wicked men means of conversion,
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but God ordinarily crowns the Word most in the mouth of a godly Minister, yet sometimes I say, God may use a wicked man to be a means to convert soules.
but God ordinarily crowns the Word most in the Mouth of a godly Minister, yet sometime I say, God may use a wicked man to be a means to convert Souls.
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And I would give you these reasons to prove, that a wicked man may convert soules,
And I would give you these Reasons to prove, that a wicked man may convert Souls,
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and that God ties not conversion onely to a godly Minister.
and that God ties not conversion only to a godly Minister.
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Because first, the efficacy of the Word doth not depend upon man, but upon Jesus Christ;
Because First, the efficacy of the Word does not depend upon man, but upon jesus christ;
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and Christ may make use of whom he pleaseth.
and christ may make use of whom he Pleases.
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1940
Secondly, If only a good man could convert, then this would follow, that we could be as well sure of another mans conversion,
Secondly, If only a good man could convert, then this would follow, that we could be as well sure of Another men conversion,
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as we are of our own; which is a thing most untrue.
as we Are of our own; which is a thing most untrue.
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For if only a godly man could convert, then if I were sure of my own conversion, I were as well sure of his conversion that wrought upon me also;
For if only a godly man could convert, then if I were sure of my own conversion, I were as well sure of his conversion that wrought upon me also;
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which cannot be, so that clearly this should lay no block in your way, because you discern the Minister that wrought upon you to be no good man, seeing conversion is not tied onely to a godly Minister.
which cannot be, so that clearly this should lay no block in your Way, Because you discern the Minister that wrought upon you to be no good man, seeing conversion is not tied only to a godly Minister.
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Thirdly, a third ground from whence doubts arise in called ones, is from some seeming defects they apprehend to be in the concomitants that accompany,
Thirdly, a third ground from whence doubts arise in called ones, is from Some seeming defects they apprehend to be in the concomitants that accompany,
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or in the effects that should follow effectual calling: and this makes them fear, that sure they are not effectually called.
or in the effects that should follow effectual calling: and this makes them Fear, that sure they Are not effectually called.
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1946
I will name to you three or four.
I will name to you three or four.
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First, (saith a doubting Christian) I do hear in Scripture what effects will follow,
First, (Says a doubting Christian) I do hear in Scripture what effects will follow,
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1948
and what will accompany a man effectually called, and I find them not wrought in my soul. As now first.
and what will accompany a man effectually called, and I find them not wrought in my soul. As now First.
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I apprehend that when a man is effectually called, he shall be inabled by God to call upon him in prayer:
I apprehend that when a man is effectually called, he shall be enabled by God to call upon him in prayer:
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1950
I finde in Scripture, 1 Cor. 1.2. That all that are called to be Saints, they shall call upon the Lord in every place;
I find in Scripture, 1 Cor. 1.2. That all that Are called to be Saints, they shall call upon the Lord in every place;
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but alas, wo is me, I do not find this in my soul.
but alas, woe is me, I do not find this in my soul.
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1952
I find I have a dull, dead, listlesse, unpraying heart all the dayes of my life;
I find I have a dull, dead, listless, unpraying heart all the days of my life;
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and therefore I doubt whether I am effectually called or no. Now to this I shall lay down three things for answer.
and Therefore I doubt whither I am effectually called or no. Now to this I shall lay down three things for answer.
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1954
First, peradventure you judge that you are not enabled to pray, because you want expressions in prayer, though you have affections.
First, Peradventure you judge that you Are not enabled to pray, Because you want expressions in prayer, though you have affections.
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1955
Now if you judge your inability to pray, because you want expressions only, you judge amisse,
Now if you judge your inability to pray, Because you want expressions only, you judge amiss,
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1956
because prayer is to be judged by the affections, not by the expressions.
Because prayer is to be judged by the affections, not by the expressions.
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1957
Expressions they are but the breath of nature, a natural voluble tongue may tumble out expressions;
Expressions they Are but the breath of nature, a natural voluble tongue may tumble out expressions;
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1958
whereas affections in prayer, they are the breath and fruit of the holy Spirit.
whereas affections in prayer, they Are the breath and fruit of the holy Spirit.
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1959
Therefore do not judge you cannot pray, because you have not such fluent expressions as others use,
Therefore do not judge you cannot pray, Because you have not such fluent expressions as Others use,
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1960
for the very essence of a prayer lies in the heart, and therefore it is said,
for the very essence of a prayer lies in the heart, and Therefore it is said,
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1961
when the Spirit of God teacheth men to pray, it teacheth them not only in expressions,
when the Spirit of God Teaches men to pray, it Teaches them not only in expressions,
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1962
but with sighs and groans that cannot be uttered. Rom. 8.26.
but with sighs and groans that cannot be uttered. Rom. 8.26.
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1963
When the Spirit moves the heart, and makes you sigh out your requests, and sorrow out your supplications, you pray best of all.
When the Spirit moves the heart, and makes you sighs out your requests, and sorrow out your supplications, you pray best of all.
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1964
Secondly, you that judge your inability to pray, and therefore think you are not called, because you cannot call upon God, I would say this unto you:
Secondly, you that judge your inability to pray, and Therefore think you Are not called, Because you cannot call upon God, I would say this unto you:
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1965
That the best of Gods children have found a great difference in their spirits in reference to praying duties;
That the best of God's children have found a great difference in their spirits in Referente to praying duties;
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1966
the best of Gods children do not alwayes pray alike.
the best of God's children do not always pray alike.
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1967
Sometimes the affections of godly men are as swift in prayer, as the Chariots of Aminadab; otherwhiles they drive as heavily as Pharaohs Chariots when the wheels were off.
Sometime the affections of godly men Are as swift in prayer, as the Chariots of Aminadab; otherwhiles they drive as heavily as Pharaohs Chariots when the wheels were off.
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1968
Sometime the people of God are burning in their affections, hot as fire; otherwhiles they are frozen in their affections, cold as ice.
Sometime the people of God Are burning in their affections, hight as fire; otherwhiles they Are frozen in their affections, cold as ice.
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1969
None of Gods people are in their carriage alwayes alike towards God in prayer. Psal. 77.4. It is the speech of Asaph, O Lord, my spirit is overwhelmed within me, I am sore troubled, I cannot speak.
None of God's people Are in their carriage always alike towards God in prayer. Psalm 77.4. It is the speech of Asaph, Oh Lord, my Spirit is overwhelmed within me, I am soar troubled, I cannot speak.
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1970
The man was so troubled, he could not speak, yet Asaph spake these words with his mouth;
The man was so troubled, he could not speak, yet Asaph spoke these words with his Mouth;
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1971
but the meaning is, though Asaph was a godly man, yet he was so overwhelmed with trouble, he could not speak to God, he could not call upon God with that inward vigor of spirit.
but the meaning is, though Asaph was a godly man, yet he was so overwhelmed with trouble, he could not speak to God, he could not call upon God with that inward vigor of Spirit.
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1972
Though thou mayest sometime call upon God with affection, yet when trouble rests upon thee, thy heart may be out of frame.
Though thou Mayest sometime call upon God with affection, yet when trouble rests upon thee, thy heart may be out of frame.
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1973
Thirdly, many times Gods people are subject to a state of desertion, and abatements in their spiritual affections,
Thirdly, many times God's people Are Subject to a state of desertion, and abatements in their spiritual affections,
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and then they are out of a praying vein; when you loose affections, the wheels of prayer are knocked off.
and then they Are out of a praying vein; when you lose affections, the wheels of prayer Are knocked off.
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1975
Many times it falls out with Gods people, that they are even brought into a languishing and low condition, they are in such a swoune as if they had neither a principle,
Many times it falls out with God's people, that they Are even brought into a languishing and low condition, they Are in such a swoon as if they had neither a principle,
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1976
nor the actings of spiritual life. Rev. 3. verse 2. Strengthen that which remaines, saith the holy Ghost; that is ready to die.
nor the actings of spiritual life. Rev. 3. verse 2. Strengthen that which remains, Says the holy Ghost; that is ready to die.
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1977
Godly people may bee a dying people, and then the tongue failes, when it is a dying:
Godly people may be a dying people, and then the tongue fails, when it is a dying:
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1978
the people of God may be in a dying condition;
the people of God may be in a dying condition;
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1979
though they never die wholly in grace, yet they may be so weakned in their spirits, that they cannot poure out their requests to God as in wonted time. 2 Chron. 17.3. Jehosaphat he walked in the first wayes of David his father:
though they never die wholly in grace, yet they may be so weakened in their spirits, that they cannot pour out their requests to God as in wonted time. 2 Chronicles 17.3. Jehoshaphat he walked in the First ways of David his father:
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implying that Davids first wayes were better then his last.
implying that Davids First ways were better then his last.
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1981
So many men may have their first wayes good, yet sometime in the end before they die, they may have much failing,
So many men may have their First ways good, yet sometime in the end before they die, they may have much failing,
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1982
and deadnesse of spirit upon them.
and deadness of Spirit upon them.
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1983
Fourthly, If a man doth but mourn, that he cannot call upon God, God looks upon that as calling upon him.
Fourthly, If a man does but mourn, that he cannot call upon God, God looks upon that as calling upon him.
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1984
If you can but sigh out your requests, and mourn that you cannot mourn, and pray that you might pray; the Lord hears your prayer.
If you can but sighs out your requests, and mourn that you cannot mourn, and pray that you might pray; the Lord hears your prayer.
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1985
This is the most melodious musick you can make in the eares of God. Therefore David saith, Psal. 6.8. The Lord hath heard the voice of my weeping:
This is the most melodious music you can make in the ears of God. Therefore David Says, Psalm 6.8. The Lord hath herd the voice of my weeping:
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1986
There is a voice in Teares, as well as in Words.
There is a voice in Tears, as well as in Words.
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1987
If the Lord see thee to weep over thine own straitnesse, and mourn over thine own deadnesse, the Lord looks upon this with a more pleasing eye,
If the Lord see thee to weep over thine own straitness, and mourn over thine own deadness, the Lord looks upon this with a more pleasing eye,
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1988
then if thou couldst poure out the inlargements of thy tongue, with most fluent and voluble expressions.
then if thou Couldst pour out the enlargements of thy tongue, with most fluent and voluble expressions.
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1989
2 PET. 1.10. Wherefore the rather, Brethren, Give all diligence to make your Calling and Election sure.2 PET. 1.10. Wherefore the rather, Brothers, Give all diligence to make your Calling and Election sure.
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1990
THE Doctrine which I am yet upon is this, That Christians ought to put forth a great deal of diligence to make this sure to their souls, that they are effectually called by Jesus Christ.
THE Doctrine which I am yet upon is this, That Christians ought to put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ.
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1991
In the prosecution of which I have gone over many particulars, and answered some doubts, in reserence to godly men who are effectually called.
In the prosecution of which I have gone over many particulars, and answered Some doubts, in reserence to godly men who Are effectually called.
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1992
As first, in regard of some seeming defects they apprehend to be in the manner of their calling.
As First, in regard of Some seeming defects they apprehend to be in the manner of their calling.
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1993
Secondly, in the means of their calling.
Secondly, in the means of their calling.
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1994
And thirdly, (which I am yet upon,) of some defects they apprehend about the concomitants that accompany those that are effectually called, of which I have spoken onely of one in particular, to wit, that they cannot call upon God in prayer;
And Thirdly, (which I am yet upon,) of Some defects they apprehend about the concomitants that accompany those that Are effectually called, of which I have spoken only of one in particular, to wit, that they cannot call upon God in prayer;
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1995
I now passe to the second.
I now pass to the second.
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1996
Secondly, They apprehend that those that are effectually called, they have this to accompany their calling, that they are brought out of a state of ignorance into a state of knowledge, out of a state of darknesse into a state of light;
Secondly, They apprehend that those that Are effectually called, they have this to accompany their calling, that they Are brought out of a state of ignorance into a state of knowledge, out of a state of darkness into a state of Light;
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1997
hence they will urge this against themselves, 1 Pet. 2.9. Ye are to shew forth the praises of him, who hath call'd you out of darknesse into his marvellous light. And Acts 26.18. He sent forth his Word to call them from darknesse to light, and from the power of Satan unto God.
hence they will urge this against themselves, 1 Pet. 2.9. You Are to show forth the praises of him, who hath called you out of darkness into his marvellous Light. And Acts 26.18. He sent forth his Word to call them from darkness to Light, and from the power of Satan unto God.
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Now saith the poor soul, Alas, I do not finde this concomitant to be in my heart, I do not finde this marvellous light the Scripture here speaks of, 2 Cor. 4 6. Alas, my heart is like a dungeon of darknesse,
Now Says the poor soul, Alas, I do not find this concomitant to be in my heart, I do not find this marvellous Light the Scripture Here speaks of, 2 Cor. 4 6. Alas, my heart is like a dungeon of darkness,
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and like a house that hath no inlets, no windows to let in the Sun-shine of the Gospel upon it:
and like a house that hath no inlets, no windows to let in the Sunshine of the Gospel upon it:
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and many times this gravelleth many a godly minde.
and many times this gravelleth many a godly mind.
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Now to those that make this doubt, I shall onely speak two or three things to take it off.
Now to those that make this doubt, I shall only speak two or three things to take it off.
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First, to you that make this complaint, I would say this: that those that know most, they know but little in the mysteries of Christ;
First, to you that make this complaint, I would say this: that those that know most, they know but little in the Mysteres of christ;
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as you are not perfect in other graces, so you are not here perfect in knowledg;
as you Are not perfect in other graces, so you Are not Here perfect in knowledge;
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You know but in part, 1 Cor. 13.9. therefore you have no need to be discouraged at this.You know but in part, 1 Cor. 13.9. Therefore you have no need to be discouraged At this.
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Secondly, and more particularly, you that complain of ignorance;
Secondly, and more particularly, you that complain of ignorance;
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though you are ignorant, and cannot finde that marvellous light shine in your souls, which you exspect,
though you Are ignorant, and cannot find that marvellous Light shine in your Souls, which you expect,
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yet if your ignorance have not these three ill qualities, you may rest confident your ignorance will never prove a damning sinne unto you,
yet if your ignorance have not these three ill qualities, you may rest confident your ignorance will never prove a damning sin unto you,
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but it may be consistent with your effectual calling; As First, If you ignorance be not a stubborne and wilfull ignorance.
but it may be consistent with your effectual calling; As First, If you ignorance be not a stubborn and wilful ignorance.
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Secondly, If it be not a sottish and brutish ignorance. And thirdly, If it be not a fundamental ignorance.
Secondly, If it be not a sottish and brutish ignorance. And Thirdly, If it be not a fundamental ignorance.
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First, If it be not a stubborne and wilfull ignorance.
First, If it be not a stubborn and wilful ignorance.
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Though you are ignorant, yet if you are willing to learn, and know the wayes of God revealed in his Word, such an ignorance will never damne you:
Though you Are ignorant, yet if you Are willing to Learn, and know the ways of God revealed in his Word, such an ignorance will never damn you:
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But when ignorance comes to be wilful, that a man doth not know, and he will not learne;
But when ignorance comes to be wilful, that a man does not know, and he will not Learn;
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a man is an ignorant man yet he thinks he knows more then all the Preachers can tell him;
a man is an ignorant man yet he thinks he knows more then all the Preachers can tell him;
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this is a sad signe you are not effectually called. Hence you read, Prov. 1.22.
this is a sad Signen you Are not effectually called. Hence you read, Curae 1.22.
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How long, ye simple ones, will you love simplicity, & c? Godly people may be in a state of ignorance, but they love it not; therefore, 2 Pet. 3.5. the Scripture tells us of wicked men, that they are wilfully ignorant. So that if your ignorance have not this bad quality in it, to be a stubborne and wilfull ignorance, it may stand with your effectual calling.How long, you simple ones, will you love simplicity, & c? Godly people may be in a state of ignorance, but they love it not; Therefore, 2 Pet. 3.5. the Scripture tells us of wicked men, that they Are wilfully ignorant. So that if your ignorance have not this bad quality in it, to be a stubborn and wilful ignorance, it may stand with your effectual calling.
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Secondly, Provided that your ignorance be not a sottish and brutish ignorance;
Secondly, Provided that your ignorance be not a sottish and brutish ignorance;
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that is, that you do not so lie clouded in a state of darknesse, that you are uncapable to discerne the goodnesse of the Word,
that is, that you do not so lie clouded in a state of darkness, that you Are uncapable to discern the Goodness of the Word,
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and uncapable to apprebend any thing that is taught you; that you are not like those, Jer. 4.22. My people have no understanding, they are a sottish people, wise to do evil, but to do good they have no understanding.
and uncapable to apprebend any thing that is taught you; that you Are not like those, Jer. 4.22. My people have no understanding, they Are a sottish people, wise to do evil, but to do good they have no understanding.
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Many men are ignorant men, yet not so sottishly ignorant, as not to be capable of learning;
Many men Are ignorant men, yet not so sottishly ignorant, as not to be capable of learning;
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if you will teach him, he is willing to be instructed; but some men are so ignorant, they are not capable of learning;
if you will teach him, he is willing to be instructed; but Some men Are so ignorant, they Are not capable of learning;
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you may as well teach a block as them. Hence it is the Prophet complains, Esa. 1.4. The Oxe knows his owner, and the Asse his Masters Crib, but Israel knows not the Lord his God.
you may as well teach a block as them. Hence it is the Prophet complains, Isaiah 1.4. The Ox knows his owner, and the Ass his Masters Crib, but Israel knows not the Lord his God.
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Thirdly, In case your ignorance be not a fundamental ignorance, I mean such an ignorance,
Thirdly, In case your ignorance be not a fundamental ignorance, I mean such an ignorance,
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as not to know those necessary and fundamental points in the Word, that must be known, if ever you be saved;
as not to know those necessary and fundamental points in the Word, that must be known, if ever you be saved;
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as about Jesus Christ and salvation, and justification by his blood, and faith in his Name, &c. though you may be ignorant about circumstantials,
as about jesus christ and salvation, and justification by his blood, and faith in his Name, etc. though you may be ignorant about circumstantials,
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yet if it be not in fundamentals, your ignorance may be consistent with effectual calling. But now
yet if it be not in fundamentals, your ignorance may be consistent with effectual calling. But now
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Thirdly, If a godly man be satisfied in these two points, and thinks happily, I may have the first concomitant, to call upon God,
Thirdly, If a godly man be satisfied in these two points, and thinks happily, I may have the First concomitant, to call upon God,
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and so evidence my effectual call;
and so evidence my effectual call;
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and then happily the second may not be wanting in me, that I do not lie under the state of a wilful sottish & fundamental ignorance.
and then happily the second may not be wanting in me, that I do not lie under the state of a wilful sottish & fundamental ignorance.
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But alas, saith he, I want a third concomitant that accompanies effectual calling, and that is;
But alas, Says he, I want a third concomitant that Accompanies effectual calling, and that is;
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I finde in the Word, that they that are effectually called, they are brought into an Obediential frame of heart to all the wayes of God, that whatever God commands them to do, their hearts can readily obey,
I find in the Word, that they that Are effectually called, they Are brought into an Obediential frame of heart to all the ways of God, that whatever God commands them to do, their hearts can readily obey,
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and this I finde, Rom. 1.5, 6. God hath called them by his grace unto the obedience of faith.
and this I find, Rom. 1.5, 6. God hath called them by his grace unto the Obedience of faith.
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Now alas, saith a poore soul.
Now alas, Says a poor soul.
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I finde a defect in this concomitant likewise, I cannot discerne that I am called to an obedience flowing from faith as its principle, I cannot finde this frame of heart to be in me,
I find a defect in this concomitant likewise, I cannot discern that I am called to an Obedience flowing from faith as its principle, I cannot find this frame of heart to be in me,
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and therefore I doubt of my effectual calling This I shall labour to take off likewise.
and Therefore I doubt of my effectual calling This I shall labour to take off likewise.
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First, When I say that obedience is a concomitant that will accompany one effectually called, I do not say nor intend it of obedience in the actings of it,
First, When I say that Obedience is a concomitant that will accompany one effectually called, I do not say nor intend it of Obedience in the actings of it,
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but of an obediential frame of spirit in the purposes of it.
but of an obediential frame of Spirit in the Purposes of it.
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Many men may be effectually called, when they may not alwayes live in the acting of obedience to Christ but every man effectually called hath an obedient frame of heart;
Many men may be effectually called, when they may not always live in the acting of Obedience to christ but every man effectually called hath an obedient frame of heart;
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that is, he hath purposes & intentions and resolutions to obey God, though he cannot act what he would do;
that is, he hath Purposes & intentions and resolutions to obey God, though he cannot act what he would do;
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he hath obedience in the habit, and obedience in his purposes and resolutions always attending him.
he hath Obedience in the habit, and Obedience in his Purposes and resolutions always attending him.
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Secondly, you finde in Scripture, that the strongest and ablest Christians who have done most for God, have sometimes been very defective in the Actings of obedience, that they could not do what they would do for God.
Secondly, you find in Scripture, that the Strongest and Ablest Christians who have done most for God, have sometime been very defective in the Actings of Obedience, that they could not do what they would do for God.
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And therefore Paul complaines, Rom. 7. The good that we would do, we cannot do.
And Therefore Paul complains, Rom. 7. The good that we would do, we cannot do.
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Paul himself that was a pillar in Gods house, yet he tells you, he could not go out in those Actings of obedience, which in his heart he would do;Paul himself that was a pillar in God's house, yet he tells you, he could not go out in those Actings of Obedience, which in his heart he would do;
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& therfore if you would willingly do more then you do, God accepts of the litle you do.
& Therefore if you would willingly do more then you do, God accepts of the little you do.
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Thirdly, Though you cannot put forth many Actings of obedience to God;
Thirdly, Though you cannot put forth many Actings of Obedience to God;
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where there is readinesse of minde and heart, God accepts the purposes of the minde for the Action it self, 2 Cor. 8.12. Where there is a willing minde, it is accepted of God, as if the deed were done.
where there is readiness of mind and heart, God accepts the Purposes of the mind for the Actium it self, 2 Cor. 8.12. Where there is a willing mind, it is accepted of God, as if the deed were done.
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And thus much be spoken to the second case of conscience, why men effectually called do so much doubt of their own call.
And thus much be spoken to the second case of conscience, why men effectually called doe so much doubt of their own call.
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Thirdly, Seeing Christians must put forth diligence in making their calling sure;
Thirdly, Seeing Christians must put forth diligence in making their calling sure;
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therefore now whereabouts must this diligence of ours be conversant? or into what Channel must our diligence run, that so we might be sure of our effectual calling? This is a very material question;
Therefore now whereabouts must this diligence of ours be conversant? or into what Channel must our diligence run, that so we might be sure of our effectual calling? This is a very material question;
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and in resolving of it, I shall answer it in these two generals.
and in resolving of it, I shall answer it in these two generals.
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First, if you would get assurance of your effectual calling, you must put forth diligence to remove those things that will hinder you in making sure your calling. And
First, if you would get assurance of your effectual calling, you must put forth diligence to remove those things that will hinder you in making sure your calling. And
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Secondly, use diligence to set upon the practice of those duties that may further you in making this sure, that you are effectually called.
Secondly, use diligence to Set upon the practice of those duties that may further you in making this sure, that you Are effectually called.
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First, You must remove those things which do much hinder you from being assured, and those hinderances that are to be removed, I shall comprize under six heads; As
First, You must remove those things which do much hinder you from being assured, and those hindrances that Are to be removed, I shall comprise under six Heads; As
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First, you must use diligence to remove Melancholy from your Thoughts; This is a natural hinderance of assurance.
First, you must use diligence to remove Melancholy from your Thoughts; This is a natural hindrance of assurance.
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Melancholy is a temper in man arising from a black blood running about the body, that doth naturally occasion distrust and fear in mens mindes;
Melancholy is a temper in man arising from a black blood running about the body, that does naturally occasion distrust and Fear in men's minds;
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this temper being in the body, doth work much upon the disposition of the soul.
this temper being in the body, does work much upon the disposition of the soul.
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Now if your temper be Melancholy, and so dispose you to distrust and fear, this will be a great stop to your having of the joyes and comforts of the Lord in your hearts, in assurance of his love.
Now if your temper be Melancholy, and so dispose you to distrust and Fear, this will be a great stop to your having of thee Joys and comforts of the Lord in your hearts, in assurance of his love.
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It is a note Perkins hath upon Nebuchadnezzar, when he are grasse like a beast;
It is a note Perkins hath upon Nebuchadnezzar, when he Are grass like a beast;
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he writing upon that place thinks, that Nebuchadnezzar was in a deep Melancholy, and that did so possesse him, that he could not tell whether he was a man or a beast,
he writing upon that place thinks, that Nebuchadnezzar was in a deep Melancholy, and that did so possess him, that he could not tell whither he was a man or a beast,
pns31 vvg p-acp d n1 vvz, cst np1 vbds p-acp dt j-jn n-jn, cc cst vdd av vvi pno31, cst pns31 vmd xx vvi cs pns31 vbds dt n1 cc dt n1,
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though saith he, he did not eat grasse, but his deep perplexity seazing upon him did make him think that he was from a man turned into a Beast.
though Says he, he did not eat grass, but his deep perplexity seizing upon him did make him think that he was from a man turned into a Beast.
c-acp vvz pns31, pns31 vdd xx vvi n1, cc-acp po31 j-jn n1 vvg p-acp pno31 vdd vvi pno31 vvi cst pns31 vbds p-acp dt n1 vvd p-acp dt n1.
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Beloved, Melancholy in a Christian, it will make him think himself an Hypocrite, when he is a Saint;
beloved, Melancholy in a Christian, it will make him think himself an Hypocrite, when he is a Saint;
j-vvn, j-jn p-acp dt njp, pn31 vmb vvi pno31 vvi px31 dt n1, c-crq pns31 vbz dt n1;
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and therefore take heed of a Melancholy, lumpish and sad temper; it is a very great hinderance to this grace of assurance.
and Therefore take heed of a Melancholy, lumpish and sad temper; it is a very great hindrance to this grace of assurance.
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This I lay down only as a Natural remedy.
This I lay down only as a Natural remedy.
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Secondly, A minde filled with worldly cares, and running into incumbring imployments in the world, this is a great hinderance of assurance.
Secondly, A mind filled with worldly Cares, and running into encumbering employments in the world, this is a great hindrance of assurance.
ord, dt n1 vvn p-acp j n2, cc vvg p-acp vvg n2 p-acp dt n1, d vbz dt j n1 pp-f n1.
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The cares of this life, Mat. 13.15. are compared to thornes.
The Cares of this life, Mathew 13.15. Are compared to thorns.
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Now thornes they choake the seed, by drawing the juyce that is in the seed to themselves,
Now thorns they choke the seed, by drawing the juice that is in the seed to themselves,
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and so the corn doth not grow, where thornes spring.
and so the corn does not grow, where thorns spring.
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The cares of this life, they are like thornes in this, they are of an attractive power, to suck and draw the juyce of your spirits and comforts to themselves,
The Cares of this life, they Are like thorns in this, they Are of an Attractive power, to suck and draw the juice of your spirits and comforts to themselves,
dt n2 pp-f d n1, pns32 vbr j n2 p-acp d, pns32 vbr pp-f dt j n1, pc-acp vvi cc vvi dt n1 pp-f po22 n2 cc n2 p-acp px32,
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so that you cannot have the juyce of your spirits in gathering your evidences for heaven;
so that you cannot have the juice of your spirits in gathering your evidences for heaven;
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the more incumbred you are in the world, the lesse clear you will be touching the evidence of your everlasting condition;
the more encumbered you Are in the world, the less clear you will be touching the evidence of your everlasting condition;
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The cares of this life, they pierce the soul through with many sorrowes.
The Cares of this life, they pierce the soul through with many sorrows.
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Now when a man is pierced with many sorrows, he is in a very unfit temper to be raised up in spiritual joy;
Now when a man is pierced with many sorrows, he is in a very unfit temper to be raised up in spiritual joy;
av c-crq dt n1 vbz vvn p-acp d n2, pns31 vbz p-acp dt j j n1 pc-acp vbi vvn a-acp p-acp j n1;
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the more you encumber your selves in the employments of this world, the less you wil be in the comforts of heaven.
the more you encumber your selves in the employments of this world, the less you will be in the comforts of heaven.
dt av-dc pn22 vvi po22 n2 p-acp dt n2 pp-f d n1, dt av-dc pn22 vmb vbi p-acp dt n2 pp-f n1.
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I remember it was the speech of a Pope when he lay a dying, When I was a painful preaching Minister,
I Remember it was the speech of a Pope when he lay a dying, When I was a painful preaching Minister,
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then I had hopes of my salvation; when I came to be a Cardinal, I doubted of it:
then I had hope's of my salvation; when I Come to be a Cardinal, I doubted of it:
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but when I came to be a Pope, I despaired of it; I was so entangled in the Affairs of this life:
but when I Come to be a Pope, I despaired of it; I was so entangled in the Affairs of this life:
cc-acp c-crq pns11 vvd pc-acp vbi dt n1, pns11 vvd pp-f pn31; pns11 vbds av vvn p-acp dt n2 pp-f d n1:
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Beloved, so I may say to you, When you were but ordinary Christians in the world, you were in a way to get assurance of your salvation,
beloved, so I may say to you, When you were but ordinary Christians in the world, you were in a Way to get assurance of your salvation,
j-vvn, av pns11 vmb vvi p-acp pn22, c-crq pn22 vbdr p-acp j np1 p-acp dt n1, pn22 vbdr p-acp dt n1 pc-acp vvi n1 pp-f po22 n1,
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but since you have been taken up with the affaires of the world, it doth so distract your minde, that you can be in no composed temper to have any setlednesse of heart about your everlasting estate.
but since you have been taken up with the affairs of the world, it does so distract your mind, that you can be in no composed temper to have any Settledness of heart about your everlasting estate.
cc-acp c-acp pn22 vhb vbn vvn a-acp p-acp dt n2 pp-f dt n1, pn31 vdz av vvi po22 n1, cst pn22 vmb vbi p-acp dx j-vvn n1 pc-acp vhi d n1 pp-f n1 p-acp po22 j n1.
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It is the observation of Philosophers, that the Sun is eclipsed by the interposition of the Moon, the Moon coming between the Sun and our sight:
It is the observation of Philosophers, that the Sun is eclipsed by the interposition of the Moon, the Moon coming between the Sun and our sighed:
pn31 vbz dt n1 pp-f n2, cst dt n1 vbz vvn p-acp dt n1 pp-f dt n1, dt n1 vvg p-acp dt n1 cc po12 n1:
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Beloved, the Sun of your comforts comes to be eclipsed by the Moon, (which is made an Emblem of the world, Rev. 12.9.) Now if the Moon of the world comes between your comforts and you, it will miserably darken and eclipse your comforts to you.
beloved, the Sun of your comforts comes to be eclipsed by the Moon, (which is made an Emblem of the world, Rev. 12.9.) Now if the Moon of the world comes between your comforts and you, it will miserably darken and eclipse your comforts to you.
j-vvn, dt n1 pp-f po22 n2 vvz pc-acp vbi vvn p-acp dt n1, (r-crq vbz vvn dt n1 pp-f dt n1, n1 crd.) av cs dt n1 pp-f dt n1 vvz p-acp po22 n2 cc pn22, pn31 vmb av-j vvi cc vvi po22 n2 p-acp pn22.
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Nothing in the world doth so impede your comfort in assurance, as incumbring and carking cares about the things of this world.
Nothing in the world does so impede your Comfort in assurance, as encumbering and carking Cares about the things of this world.
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Thirdly, Take heed you do not harbour the guilt of any one known sin upon your conscience.
Thirdly, Take heed you do not harbour the guilt of any one known since upon your conscience.
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Keeping of sin upon the conscience, is a great impediment to your inward comforts. You will never be assured while you do thus;
Keeping of since upon the conscience, is a great impediment to your inward comforts. You will never be assured while you do thus;
vvg pp-f n1 p-acp dt n1, vbz dt j n1 p-acp po22 j n2. pn22 vmb av-x vbi vvn cs pn22 vdb av;
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and therefore if ever you would have assurance, remove this. It is an observation of Mr Hildersham upon Psal. 51.12, 14. What doth David do,
and Therefore if ever you would have assurance, remove this. It is an observation of Mr Hildersham upon Psalm 51.12, 14. What does David do,
cc av cs av pn22 vmd vhi n1, vvb d. pn31 vbz dt n1 pp-f n1 np1 p-acp np1 crd, crd q-crq vdz np1 vdb,
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when he prayes for assurance? saying, Restore to me the joyes of thy salvation, establish me with thy free Spirit;
when he prays for assurance? saying, Restore to me the Joys of thy salvation, establish me with thy free Spirit;
c-crq pns31 vvz p-acp n1? vvg, vvb p-acp pno11 dt n2 pp-f po21 n1, vvb pno11 p-acp po21 j n1;
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Restore my comforts, and my evidences to me.
Restore my comforts, and my evidences to me.
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And what course doth he take? Read verse 14. Deliver me from blood-guiltinesse, O Lord.
And what course does he take? Read verse 14. Deliver me from Bloodguiltiness, Oh Lord.
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As much as if he should say, All the while that sin lay upon conscience unrepented of, (as it did for nine monthes together) all that while David lost the joyes of the Spirit,
As much as if he should say, All the while that since lay upon conscience unrepented of, (as it did for nine months together) all that while David lost the Joys of the Spirit,
p-acp d c-acp cs pns31 vmd vvi, d dt n1 cst n1 vvd p-acp n1 n1 pp-f, (c-acp pn31 vdd p-acp crd n2 av) d cst cs np1 vvn dt n2 pp-f dt n1,
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and lost the comforts of Heaven;
and lost the comforts of Heaven;
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And therefore when he comes to renew his comforts, and restore his assurance, he doth with begging of God for assurance, beg of God also to deliver him from blood-guiltinesse;
And Therefore when he comes to renew his comforts, and restore his assurance, he does with begging of God for assurance, beg of God also to deliver him from Bloodguiltiness;
cc av c-crq pns31 vvz pc-acp vvi po31 n2, cc vvi po31 n1, pns31 vdz p-acp vvg pp-f np1 p-acp n1, vvb pp-f np1 av pc-acp vvi pno31 p-acp n1;
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as knowing, that if this sin should be upon conscience unrepented of, and unpardoned, he should never have the joyes of Gods Spirit restored.
as knowing, that if this since should be upon conscience unrepented of, and unpardoned, he should never have the Joys of God's Spirit restored.
c-acp vvg, cst cs d n1 vmd vbi p-acp n1 n1 pp-f, cc j, pns31 vmd av-x vhi dt n2 pp-f npg1 n1 vvn.
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Beloved, you will never have assurance of your effectual calling, till your consciences are freed from having sin upon them with approbation.
beloved, you will never have assurance of your effectual calling, till your Consciences Are freed from having since upon them with approbation.
j-vvn, pn22 vmb av-x vhi n1 pp-f po22 j n-vvg, c-acp po22 n2 vbr vvn p-acp vhg n1 p-acp pno32 p-acp n1.
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It is an observation that Aristotle hath about earth-quakes, that they are occasioned by reason of winde got into the Caverns and hollow places of the earth;
It is an observation that Aristotle hath about earthquakes, that they Are occasioned by reason of wind god into the Caverns and hollow places of the earth;
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which having no place for vent again, it makes ruptures, and overturnes houses and mountaines and all before it:
which having no place for vent again, it makes ruptures, and overturns houses and Mountains and all before it:
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Sin upon the conscience unrepented of, is like winde in the earth, it will make a heart quake there, that there shall not be that calmnesse,
since upon the conscience unrepented of, is like wind in the earth, it will make a heart quake there, that there shall not be that calmness,
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and quietnesse, and setlednesse of minde which there would be, were sinne away. Hence we read, Esa. 33.16. The sinners in Sion are afraid, and fearfulnesse hath surprised the Hypocrite, The sinners are afraid;
and quietness, and Settledness of mind which there would be, were sin away. Hence we read, Isaiah 33.16. The Sinners in Sion Are afraid, and fearfulness hath surprised the Hypocrite, The Sinners Are afraid;
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those who had guilt upon them, their sins bred terrour and seare;
those who had guilt upon them, their Sins bred terror and sear;
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and hypocrites that are conscious to themselves of their own guilt, fearfulnesse surprizeth them, but the upright and sincere in heart were not so;
and Hypocrites that Are conscious to themselves of their own guilt, fearfulness surpriseth them, but the upright and sincere in heart were not so;
cc n2 cst vbr j p-acp px32 pp-f po32 d n1, n1 vvz pno32, cc-acp dt j cc j p-acp n1 vbdr xx av;
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To note that this is a great enemy to inward peace, and to assurance about your everlasting estate,
To note that this is a great enemy to inward peace, and to assurance about your everlasting estate,
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if so be you harbour sin upon the conscience unrepented of. And it is just with God it should be so;
if so be you harbour since upon the conscience unrepented of. And it is just with God it should be so;
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because if you keep sin in your hearts, that will be ever jarring with heaven, it is just with God to be at oddes with you.
Because if you keep since in your hearts, that will be ever jarring with heaven, it is just with God to be At odds with you.
c-acp cs pn22 vvb n1 p-acp po22 n2, cst vmb vbi av vvg p-acp n1, pn31 vbz j p-acp np1 pc-acp vbi p-acp n2 p-acp pn22.
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Fourthly, Avoid the casting of your eye, in a way of dejection, upon others, who are more eminent in grace then you,
Fourthly, Avoid the casting of your eye, in a Way of dejection, upon Others, who Are more eminent in grace then you,
ord, vvb dt n-vvg pp-f po22 n1, p-acp dt n1 pp-f n1, p-acp n2-jn, r-crq vbr av-dc j p-acp n1 cs pn22,
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and have got a precedencie of you in the wayes of godlinesse.
and have god a precedency of you in the ways of godliness.
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'Tis true indeed, a man that is given to spiritual pride, and selfe-conceitednesse touching his own goodnesse, it is fit that he should look upon those that have a precedencie before him in grace, the more to humble him:
It's true indeed, a man that is given to spiritual pride, and Self-conceitedness touching his own Goodness, it is fit that he should look upon those that have a precedency before him in grace, the more to humble him:
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But for a man that lies under trouble of minde, and doubtings touching his everlasting estate, that man should not look upon others more eminent then he in grace,
But for a man that lies under trouble of mind, and doubtings touching his everlasting estate, that man should not look upon Others more eminent then he in grace,
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because it will rather increase discomforts, then any way work assurance in you.
Because it will rather increase discomforts, then any Way work assurance in you.
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If you look upon the glittering beames of the Sun shining in its full strength, the more you look upon that orient and resplendent body, the more it will dazle your eyes, that you can behold but dimly things upon the earth: It is so with Christians;
If you look upon the glittering beams of the Sun shining in its full strength, the more you look upon that orient and resplendent body, the more it will dazzle your eyes, that you can behold but dimly things upon the earth: It is so with Christians;
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some Christians they shine like so many Suns in the firmament, their graces do so shine and sparkle, that if you look upon them, they will even dazle your eyes,
Some Christians they shine like so many Suns in the firmament, their graces do so shine and sparkle, that if you look upon them, they will even dazzle your eyes,
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and make you blinde, that you cannot see those small scantlings and sparks of grace that are in your own hearts.
and make you blind, that you cannot see those small scantlings and sparks of grace that Are in your own hearts.
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In case therefore you would get assurance, avoid the casting of your eye too much upon those that have a precedencie in grace before you.
In case Therefore you would get assurance, avoid the casting of your eye too much upon those that have a precedency in grace before you.
p-acp n1 av pn22 vmd vvi n1, vvb dt n-vvg pp-f po22 n1 av av-d p-acp d cst vhb dt n1 p-acp n1 p-acp pn22.
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Fifthly, Take heed you make not sense and feeling the Touchstone to try your effectual calling by;
Fifthly, Take heed you make not sense and feeling the Touchstone to try your effectual calling by;
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sense and feeling will deceive you in the matters of your calling.
sense and feeling will deceive you in the matters of your calling.
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I may allude to that passage in the book of Genesis: you know old Isaac was dimme-sighted,
I may allude to that passage in the book of Genesis: you know old Isaac was dimme-sighted,
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and by reason of his old age, he ran into a mistake by feeling;
and by reason of his old age, he ran into a mistake by feeling;
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He had Jacob by the hand, and by feeling thought it had been Esau. Beloved, many of us are dimme-sighted in our comforts,
He had Jacob by the hand, and by feeling Thought it had been Esau beloved, many of us Are dimme-sighted in our comforts,
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and in our graces, and if we trust to feeling, we may be deceived as Isaac was.
and in our graces, and if we trust to feeling, we may be deceived as Isaac was.
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You may think when you have Jacob by the hand, I mean grace in the heart, that it is but an Esau, it is but a reprobate.
You may think when you have Jacob by the hand, I mean grace in the heart, that it is but an Esau, it is but a Reprobate.
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Therefore take heed of making sense and feeling the Touchstone to try your calling by. A childe is born, yet knowes not that it is born;
Therefore take heed of making sense and feeling the Touchstone to try your calling by. A child is born, yet knows not that it is born;
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lives, yet knowes not that it lives; but those about it do:
lives, yet knows not that it lives; but those about it doe:
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so a Christian may be born again, live the life of grace, and yet not be sensible of it.
so a Christian may be born again, live the life of grace, and yet not be sensible of it.
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Sixthly, Give diligence to remove this hinderance, to wit, Pride in your gifts, and dependance upon your graces.
Sixthly, Give diligence to remove this hindrance, to wit, Pride in your Gifts, and dependence upon your graces.
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Pride and dependance, they are not onely murderers of comforts, but they murder our graces also;
Pride and dependence, they Are not only murderers of comforts, but they murder our graces also;
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and if God sees you swell with pride, because you abound in grace, he will soon prick that swelling bladder.
and if God sees you swell with pride, Because you abound in grace, he will soon prick that swelling bladder.
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It is the observation of a Modern Divine, that exaltings of spirit after assurance attained, it will inevitably expose a Christian, either to great discomforts, or to great sins.
It is the observation of a Modern Divine, that exaltings of Spirit After assurance attained, it will inevitably expose a Christian, either to great discomforts, or to great Sins.
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Hence the Scripture makes mention, that Pride of your gifts is not onely an enemy to comfort, but an enemy to grace;
Hence the Scripture makes mention, that Pride of your Gifts is not only an enemy to Comfort, but an enemy to grace;
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not onely an enemy to the comforts from grace, but to the very having of grace. Hab. 2.4. If a mans heart be exalted, his spirit is not upright within him. James 4.6. God resists the proud, Job 40.7. and gives grace to the humble.
not only an enemy to the comforts from grace, but to the very having of grace. Hab. 2.4. If a men heart be exalted, his Spirit is not upright within him. James 4.6. God resists the proud, Job 40.7. and gives grace to the humble.
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So that pride is not onely an enemy to your comforts, but to the very getting of grace likewise;
So that pride is not only an enemy to your comforts, but to the very getting of grace likewise;
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when the branches of a vine grow luxuriant, they shall have the pruning hook. And thus you have the first sort of helps laid down to you;
when the branches of a vine grow luxuriant, they shall have the pruning hook. And thus you have the First sort of helps laid down to you;
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In case you would get assurance, you must use diligence to avoid those things that may be a hinderance to you in getting assurance of your call.
In case you would get assurance, you must use diligence to avoid those things that may be a hindrance to you in getting assurance of your call.
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Secondly, A second sort of helps in case you would get assurance, is to use diligence in the practice of those things that may be helps and furtherances to the obtaining of assurance about your effectual calling.
Secondly, A second sort of helps in case you would get assurance, is to use diligence in the practice of those things that may be helps and furtherances to the obtaining of assurance about your effectual calling.
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And here I shall name onely six or seven particulars First, Exalt arguments of faith against present feelings;
And Here I shall name only six or seven particulars First, Exalt Arguments of faith against present feelings;
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If so be that you will once enter the lists to dispute with the devil, he will out-cavill you, and Non-plus you.
If so be that you will once enter the lists to dispute with the Devil, he will out-cavill you, and Nonplus you.
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The devil is a cunning Logician, and it is not safe, saith Dr Preston, to argue with the devil;
The Devil is a cunning Logician, and it is not safe, Says Dr Preston, to argue with the Devil;
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the devil will out-dispute, and outargue you. It is a Christians work to exalt arguments of Faith against present feelings.
the Devil will out-dispute, and outargue you. It is a Christians work to exalt Arguments of Faith against present feelings.
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In case you would get assurance, you are to do as Abraham the father of the faithful did,
In case you would get assurance, you Are to do as Abraham the father of the faithful did,
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when he was to believe a thing that sense and reason would tell him should never come to passe;
when he was to believe a thing that sense and reason would tell him should never come to pass;
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It is said of Abraham, Rom. 4.18, 19. That in hope he believed against hope. He would exalt faith against sense.
It is said of Abraham, Rom. 4.18, 19. That in hope he believed against hope. He would exalt faith against sense.
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And how was it? God promised Abraham a childe;
And how was it? God promised Abraham a child;
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reason and sense would have told Abraham, Abraham, thou art a hundred yeers old, thy wife ninety nine, her womb is barren,
reason and sense would have told Abraham, Abraham, thou art a hundred Years old, thy wife ninety nine, her womb is barren,
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and it is not likely you should have children;
and it is not likely you should have children;
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but Abraham would not argue thus, but would exalt arguments of faith, and apply Gods Promises, and Gods Word, exalting these;
but Abraham would not argue thus, but would exalt Arguments of faith, and apply God's Promises, and God's Word, exalting these;
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Abraham did believe in hope against hope. Beloved, so must you: though you say you have barren wombs, Grace is not likely to grow in you,Abraham did believe in hope against hope. beloved, so must you: though you say you have barren wombs, Grace is not likely to grow in you,
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and though you are old, and decrepit, & feeble Christians, yet advance arguments of faith from Gods love,
and though you Are old, and decrepit, & feeble Christians, yet advance Arguments of faith from God's love,
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and from Gods power, and from Gods Providence, and Gods Promises, and that's the way to get your comforts clear and full.
and from God's power, and from God's Providence, and God's Promises, and that's the Way to get your comforts clear and full.
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I may apply what Fox in his Acts and Monuments reports of a poor woman, that was called before Bonner, and the rest in Queen Maries Reign that sate in Judgement about her Religion;
I may apply what Fox in his Acts and Monuments reports of a poor woman, that was called before Bonner, and the rest in Queen Mary's Reign that sat in Judgement about her Religion;
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they see her, though a poor and silly woman, yet keep firm to her principles, and would not deny her Religion.
they see her, though a poor and silly woman, yet keep firm to her principles, and would not deny her Religion.
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At length Bonner sent some learned Doctors to dispute with her, and argue the case about some points she held;
At length Bonner sent Some learned Doctors to dispute with her, and argue the case about Some points she held;
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they coming to see her, she puts them off with this saying, Well, you are Scholars, and you come to dispute;
they coming to see her, she puts them off with this saying, Well, you Are Scholars, and you come to dispute;
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I must needs tell you, I cannot dispute, but I can burn for my Religion. Beloved, I would have you answer the devil thus.
I must needs tell you, I cannot dispute, but I can burn for my Religion. beloved, I would have you answer the Devil thus.
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If he comes to outwit and cavill with you about your comforts, say you cannot dispute, but you can believe;
If he comes to outwit and cavil with you about your comforts, say you cannot dispute, but you can believe;
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you can lay your help on Jesus Christ, upon one that is mighty, and exalt arguments of faith,
you can lay your help on jesus christ, upon one that is mighty, and exalt Arguments of faith,
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and this will much strengthen your comforts. Luke 8.42. There came a Ruler to Jesus Christ, and besought him for his daughter that lay a dying;
and this will much strengthen your comforts. Lycia 8.42. There Come a Ruler to jesus christ, and besought him for his daughter that lay a dying;
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and while he was telling Christ this, there came another messenger after, and told him, Thy daughter is dead, trouble the man no farther:
and while he was telling christ this, there Come Another Messenger After, and told him, Thy daughter is dead, trouble the man no farther:
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what saith Christ hearing this? Fear not, onely believe.
what Says christ hearing this? fear not, only believe.
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As if he should say, sense and reason would have told him it were a needlesse thing to beg of Christ for his daughter when she was dead;
As if he should say, sense and reason would have told him it were a needless thing to beg of christ for his daughter when she was dead;
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but saith Christ, Do not stoop to sense and reason, Fear not, onely believe, and the work shall be done:
but Says christ, Do not stoop to sense and reason, fear not, only believe, and the work shall be done:
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So I say to you, Consult not with flesh and blood, but exalt arguments of faith against present feelings;
So I say to you, Consult not with Flesh and blood, but exalt Arguments of faith against present feelings;
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and this is the way to get assurance of your comforts.
and this is the Way to get assurance of your comforts.
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Secondly, Keep conscience clear, that no sin be harboured there, and you are in the way to get your comforts full. God, saith David, Psal. 85.8. will speak peace to his people, but they must not return unto folly.
Secondly, Keep conscience clear, that no since be Harboured there, and you Are in the Way to get your comforts full. God, Says David, Psalm 85.8. will speak peace to his people, but they must not return unto folly.
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As if he should say, though God doth speak peace, and assure you of your pardon and salvation;
As if he should say, though God does speak peace, and assure you of your pardon and salvation;
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yet if you return to sin, God can tell how to break your peace, and turn his smiles into frowns and angry looks.
yet if you return to sin, God can tell how to break your peace, and turn his smiles into frowns and angry looks.
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Take heed of sin, and keep your conscience clear, and that's the way to have peace setled in your hearts.
Take heed of since, and keep your conscience clear, and that's the Way to have peace settled in your hearts.
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Job 11.14, 15. If iniquity be in thy hand, put it far away, and let not wickednesse dwell in thy Tabernacle. Job 11.14, 15. If iniquity be in thy hand, put it Far away, and let not wickedness dwell in thy Tabernacle.
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What followes? and then shalt thou lift up thy face before God without spot, thou shalt be stedfast, and shalt not fear.
What follows? and then shalt thou lift up thy face before God without spot, thou shalt be steadfast, and shalt not Fear.
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A strange expression, That if you will keep sin far away, then you shall be stedfast before God, and not fear;
A strange expression, That if you will keep since Far away, then you shall be steadfast before God, and not Fear;
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that is, you shall not be exposed to those fears and doubts and anxieties which other men are exposed to. Heb. 10.22. Let us draw near to God with an upright heart, in fall assurance of faith.
that is, you shall not be exposed to those fears and doubts and anxieties which other men Are exposed to. Hebrew 10.22. Let us draw near to God with an upright heart, in fallen assurance of faith.
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Now what shall a man do to come to God in full assurance? Mark the next words, Draw nigh to God in full assurance of faith, having your hearts sprinkled from an evill conscience.
Now what shall a man do to come to God in full assurance? Mark the next words, Draw High to God in full assurance of faith, having your hearts sprinkled from an evil conscience.
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Here is the way, if you are sprinkled from an evill conscience, you may be bold to come to God in full assurance.
Here is the Way, if you Are sprinkled from an evil conscience, you may be bold to come to God in full assurance.
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Whereas, alas, if thy conscience tell thee, thou art a whoremaster, and thou art a deceiver,
Whereas, alas, if thy conscience tell thee, thou art a whoremaster, and thou art a deceiver,
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and a liar, and loose liver, thou canst not come with full assurance; thou mayest come in presumption indeed, but not with the assurance of faith:
and a liar, and lose liver, thou Canst not come with full assurance; thou Mayest come in presumption indeed, but not with the assurance of faith:
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and therefore keep a conscience clear from harbouring guilt upon it, and that's the way to have the heart sull of joy.
and Therefore keep a conscience clear from harbouring guilt upon it, and that's the Way to have the heart sull of joy.
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Thirdly, be diligent in keeping company with the most godly experienced Christians where you live, this is a very special way to increase your comforts.
Thirdly, be diligent in keeping company with the most godly experienced Christians where you live, this is a very special Way to increase your comforts.
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Ye read an excellent passage, 2 Corinth. 1.4. We are comforted of God, saith the Apostle, that we might comfort others with the comfort wherewith we are comforted of God.
You read an excellent passage, 2 Corinth. 1.4. We Are comforted of God, Says the Apostle, that we might Comfort Others with the Comfort wherewith we Are comforted of God.
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Godly Christians they will comfort you with the same comforts wherewith they themselves are comforted. If we are comforted, it is for your consolation.
Godly Christians they will Comfort you with the same comforts wherewith they themselves Are comforted. If we Are comforted, it is for your consolation.
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Godly men if they have any inward comfort from God, they will impart their experiences to you,
Godly men if they have any inward Comfort from God, they will impart their experiences to you,
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and tell you as David did, Psal. 66.16. What God hath done for their soul.
and tell you as David did, Psalm 66.16. What God hath done for their soul.
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There is no way better then this, to keep in communion with godly and knowing Christians.
There is no Way better then this, to keep in communion with godly and knowing Christians.
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Master Bradford that famous Martyr who was in prison about his profession of Christ, the story saith he lay a long time under trouble of minde,
Master Bradford that famous Martyr who was in prison about his profession of christ, the story Says he lay a long time under trouble of mind,
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and horrour of conscience, that he could not finde a real and clear evidence of his effectual calling:
and horror of conscience, that he could not find a real and clear evidence of his effectual calling:
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there came many men to him, and could not settle him.
there Come many men to him, and could not settle him.
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Yet a poore Weaver, an ancient and experienced Christian, that did usually accompany Master Bradford in prison, by his frequent communion with this poore man, he got more inward comfort then ever he got all his life before.
Yet a poor Weaver, an ancient and experienced Christian, that did usually accompany Master Bradford in prison, by his frequent communion with this poor man, he god more inward Comfort then ever he god all his life before.
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Beloved, this I speak to you to make you the more to study the worth of godly society,
beloved, this I speak to you to make you the more to study the worth of godly society,
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and the more you are conversant with Christians that live in the enjoyment of the light of Gods countenance,
and the more you Are conversant with Christians that live in the enjoyment of the Light of God's countenance,
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and in the assurance of his favour all the day long, the more you are in the ready way to increase your comforts and assurance.
and in the assurance of his favour all the day long, the more you Are in the ready Way to increase your comforts and assurance.
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Fourthly, Submit thy self to the approbation of others, and be willing to have them pass a verdict upon thee.
Fourthly, Submit thy self to the approbation of Others, and be willing to have them pass a verdict upon thee.
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When thou art a sleep or in a swoun, then thou canst not tel thyself what thou dost, but others must tell thee;
When thou art a sleep or in a swoon, then thou Canst not tell thyself what thou dost, but Others must tell thee;
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So it may fall out with the godly;
So it may fallen out with the godly;
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they may be in such a spiritual swoun that the yare not fit judges of their own condition;
they may be in such a spiritual swoon that the yare not fit judges of their own condition;
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in this case submit to the judgement of others, they may see grace in thee when thou thy self canst not see it;
in this case submit to the judgement of Others, they may see grace in thee when thou thy self Canst not see it;
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so Master Throgmorton was comforted by the Testimony of a company of godly Ministers. Fifthly, Live in the daily improvement of grace, and that's the way to get assurance.
so Master Throgmorton was comforted by the Testimony of a company of godly Ministers. Fifthly, Live in the daily improvement of grace, and that's the Way to get assurance.
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And this meanes the holy Ghost layes down in the Chapter, out of which my text is taken, Adde grace to grace. And I remember that Beza upon this text doth write, that in the Greek Translations, these words are put in, Give diligence by good works to make your calling sure:
And this means the holy Ghost lays down in the Chapter, out of which my text is taken, Add grace to grace. And I Remember that Beza upon this text does write, that in the Greek Translations, these words Are put in, Give diligence by good works to make your calling sure:
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whether it be so or no, I cannot affirm, but this I am sure of,
whither it be so or no, I cannot affirm, but this I am sure of,
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and the context will clearly prove it, that the way to make your calling sure, is to adde grace to grace.
and the context will clearly prove it, that the Way to make your calling sure, is to add grace to grace.
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For after the Apostle had spoken of adding grace to grace, he comes in with this, Give diligence to make your calling sure:
For After the Apostle had spoken of adding grace to grace, he comes in with this, Give diligence to make your calling sure:
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Implying, that the more you live in the Actings of grace, the more you shall live in the enjoyment of comforts. Esa. 32.17. The works of righteousnesse shall be peace.
Implying, that the more you live in the Actings of grace, the more you shall live in the enjoyment of comforts. Isaiah 32.17. The works of righteousness shall be peace.
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Not the habit, but the work;
Not the habit, but the work;
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if you act righteousness, and live in the workings and thrivings in grace, this shall be peace,
if you act righteousness, and live in the workings and thrivings in grace, this shall be peace,
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and the effect of it quietnesse and assurance for ever. So John 16.24. The more you pray, the more you increase your joy.
and the Effect of it quietness and assurance for ever. So John 16.24. The more you pray, the more you increase your joy.
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So that the more you live in the improvement of grace, the more likely way you are into get assurance.
So that the more you live in the improvement of grace, the more likely Way you Are into get assurance.
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Sixthly, If you would get assurance, spend more time in strengthening your evidences for heaven, then in questioning of them.
Sixthly, If you would get assurance, spend more time in strengthening your evidences for heaven, then in questioning of them.
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It is the great fault of many Christians, they will spend much time in questioning and not in strengthening their comforts.
It is the great fault of many Christians, they will spend much time in questioning and not in strengthening their comforts.
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They will reason themselves into unbeliefe, and say, Lord, why should I believe? why should I take hold of a promise? that am so unholy and so unmortified a creature? And so by this they reason themselves to such a passe, that they dare not lay hold upon Christ;
They will reason themselves into unbelief, and say, Lord, why should I believe? why should I take hold of a promise? that am so unholy and so unmortified a creature? And so by this they reason themselves to such a pass, that they Dare not lay hold upon christ;
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whereas it should be your work to reason your selves into Christ as much as you can. Labour to strengthen your comforts;
whereas it should be your work to reason your selves into christ as much as you can. Labour to strengthen your comforts;
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and reason thus, Why should I not believe in Christ? Thus David did, Psal. 42. Why art thou troubled O my soul,
and reason thus, Why should I not believe in christ? Thus David did, Psalm 42. Why art thou troubled Oh my soul,
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and why art thou cast down within me. and why art thou cast down within me.
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Is not the mercy of God more then sin in the creature? Is not there free grace, where there is guilt.
Is not the mercy of God more then since in the creature? Is not there free grace, where there is guilt.
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Are not there pardoning mercies, where condemnation is deserved? you should reason up your comforts rather then reason them down;
are not there pardoning Mercies, where condemnation is deserved? you should reason up your comforts rather then reason them down;
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and spend more time in strengthening? then in questioning of them.
and spend more time in strengthening? then in questioning of them.
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You would count him a very unwise man, that hath a Lease of so much land,
You would count him a very unwise man, that hath a Lease of so much land,
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and he himselfe shall create scruples and doubts, and shall use no means to make his title good:
and he himself shall create scruples and doubts, and shall use no means to make his title good:
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And truly many Christians are as unwise for heaven;
And truly many Christians Are as unwise for heaven;
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They have, as I may say, good bond and seal that God will bring them to heaven,
They have, as I may say, good bound and seal that God will bring them to heaven,
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and yet they will question, and cavill themselves into unbeliefe.
and yet they will question, and cavil themselves into unbelief.
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Beloved, this should not be, but you ought rather to strengthen your comforts, then question them.
beloved, this should not be, but you ought rather to strengthen your comforts, then question them.
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Seventhly, Be diligent in the earnest study of the Covenant of grace: Beloved, all a Christians doubts arise from ignorance of the Covenant of grace.
Seventhly, Be diligent in the earnest study of the Covenant of grace: beloved, all a Christians doubts arise from ignorance of the Covenant of grace.
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And here that I may speak a little to it, I beseech you follow me, study the Covenant of grace;
And Here that I may speak a little to it, I beseech you follow me, study the Covenant of grace;
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which if you do, you shall discern five particular props in it to bear up your hearts against discomforts,
which if you do, you shall discern five particular props in it to bear up your hearts against discomforts,
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and to strengthen you in a way of assurance touching your effectual call. First, the Covenant of works it commands perfect obedience upon pain of damnation;
and to strengthen you in a Way of assurance touching your effectual call. First, the Covenant of works it commands perfect Obedience upon pain of damnation;
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but the Covenant of grace doth command and accept of imperfect obedience, if it be sincere: there's your first prop.
but the Covenant of grace does command and accept of imperfect Obedience, if it be sincere: there's your First prop.
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Secondly, the Covenant of works is not contented with good desires, unlesse there be good deeds;
Secondly, the Covenant of works is not contented with good Desires, unless there be good Deeds;
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the Covenant of grace accepts the good will and good desires, when the deed is wanting,
the Covenant of grace accepts the good will and good Desires, when the deed is wanting,
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and is content with the will for the deed.
and is content with the will for the deed.
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Thirdly, the Covenant of works doth require that you should obey the will of God perfectly in your own person;
Thirdly, the Covenant of works does require that you should obey the will of God perfectly in your own person;
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the Covenant of grace requires onely that you obey in the person of Christ; so Christ obeyes for you, it is accepted, though you do not.
the Covenant of grace requires only that you obey in the person of christ; so christ obeys for you, it is accepted, though you do not.
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Fourthly, the Covenant of works requires you to obey the whole will of God by your own strength;
Fourthly, the Covenant of works requires you to obey the Whole will of God by your own strength;
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the Covenant of grace accepts of it, though not our own strength, but the strength of Christ be put forth in doing any spiritual action.
the Covenant of grace accepts of it, though not our own strength, but the strength of christ be put forth in doing any spiritual actium.
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Fifthly, the Covenant of works requires the performance of the condition, before it gives the Promise;
Fifthly, the Covenant of works requires the performance of the condition, before it gives the Promise;
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As, Do this and live; you cannot live, saith the Covenant of works, without you do this:
As, Do this and live; you cannot live, Says the Covenant of works, without you do this:
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but the Covenant of grace, it first tenders the Promise, and then requires the condition:
but the Covenant of grace, it First tenders the Promise, and then requires the condition:
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Bids you first take Christ, and first Believe, and then shew forth the effects of faith.
Bids you First take christ, and First Believe, and then show forth the effects of faith.
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First, lay hold upon the promise, and then hold forth and practise the condition of that Promise.
First, lay hold upon the promise, and then hold forth and practise the condition of that Promise.
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First believe, and first take Christ, though thou art unworthy, and art a wretched creature,
First believe, and First take christ, though thou art unworthy, and art a wretched creature,
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if after taking of him thou wilt be consciencious to practise those obligations this lies upon thee, and I will accept thee.
if After taking of him thou wilt be conscientious to practise those obligations this lies upon thee, and I will accept thee.
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Now would you lay these to your heart, to study that vast difference between the Covenant of works and the Covenant of grace, doubtlesse these would be great props for your inward comforts.
Now would you lay these to your heart, to study that vast difference between the Covenant of works and the Covenant of grace, doubtless these would be great props for your inward comforts.
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2 PET. 1.10. Wherefore the rather, Brethren, Give all diligence to make your Calling and Election sure.2 PET. 1.10. Wherefore the rather, Brothers, Give all diligence to make your Calling and Election sure.
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THE point of Doctrine I am yet upon in the prosecution of these words, is this:
THE point of Doctrine I am yet upon in the prosecution of these words, is this:
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That Christians ought to put forth a great deale of diligence to make this sure to their soules, that they are effectually called by Jesus Christ to grace and glory. That Christians ought to put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ to grace and glory.
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In the handling of which I have gone over many particulars, and resolved several cases of conscience:
In the handling of which I have gone over many particulars, and resolved several cases of conscience:
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I have yet two cases more to resolve, and then shall winde up all in a general use. Therefore
I have yet two cases more to resolve, and then shall wind up all in a general use. Therefore
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Fourthly, When, or at what time doth God fill the soules of his people most with this assurance of their effectual calling? And then
Fourthly, When, or At what time does God fill the Souls of his people most with this assurance of their effectual calling? And then
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Fifthly, Wherein lies the difference between that assurance a godly man hath of his effectuall calling,
Fifthly, Wherein lies the difference between that assurance a godly man hath of his effectual calling,
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and those presumptuous perswasions that wicked men have, that they are called effectually, when they are not.
and those presumptuous persuasions that wicked men have, that they Are called effectually, when they Are not.
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First, when, or at what time doth God give to his people most and strongest assurance of their effectual calling? And here in answer to this, I shall comprize all I have to say under four heads;
First, when, or At what time does God give to his people most and Strongest assurance of their effectual calling? And Here in answer to this, I shall comprise all I have to say under four Heads;
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that in four cases or times God doth usually give to his people most strong assurance.
that in four cases or times God does usually give to his people most strong assurance.
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First, After the Lord hath greatly humbled the hearts of his people, and broken them for sinne,
First, After the Lord hath greatly humbled the hearts of his people, and broken them for sin,
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then doth he usually give in most assurance of a mans effectual calling, and of the happinesse of his future condition.
then does he usually give in most assurance of a men effectual calling, and of the happiness of his future condition.
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When you can say as David did, Psal. 38.3. There is no rest in my bones, by reason of my sinne.
When you can say as David did, Psalm 38.3. There is no rest in my bones, by reason of my sin.
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When you can say as the Psalmist doth. Psal. 51.8. Let the bones which thou hast broken, rejoyce.
When you can say as the Psalmist does. Psalm 51.8. Let the bones which thou hast broken, rejoice.
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Then is the time for God to make you break forth with joy, when he hath broken your hearts with sorrow.
Then is the time for God to make you break forth with joy, when he hath broken your hearts with sorrow.
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God had broken Davids heart under the sense of that uncleannesse he had committed: O saith David, Thou hast broken my heart, now let my broken spirit rejoyce;
God had broken Davids heart under the sense of that uncleanness he had committed: Oh Says David, Thou hast broken my heart, now let my broken Spirit rejoice;
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and God gave him comfort, and did restore the joy of his salvation to him. You have a phrase, Psal. 34.18. The Lord it nigh to them that are of a broken heart, to save them that are of a contrite spirit.
and God gave him Comfort, and did restore the joy of his salvation to him. You have a phrase, Psalm 34.18. The Lord it High to them that Are of a broken heart, to save them that Are of a contrite Spirit.
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The Lord is nigh to them.
The Lord is High to them.
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Nigh, what to do? not onely to give them deliverance from outward troubles, but from inward sorrows;
High, what to do? not only to give them deliverance from outward Troubles, but from inward sorrows;
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to give them inward joy, and inward comforts, that the bones which he hath broken might rejoyce.
to give them inward joy, and inward comforts, that the bones which he hath broken might rejoice.
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The Lord is nigh to them that are of a broken spirit, to give them comfort. Luke 4.18.
The Lord is High to them that Are of a broken Spirit, to give them Comfort. Lycia 4.18.
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It's said there, that the Spirit of the Lord was upon Christ, what to do? It was to binde up the broken in heart,
It's said there, that the Spirit of the Lord was upon christ, what to do? It was to bind up the broken in heart,
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and to comfort those that mourn. and to Comfort those that mourn.
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So Esa. 61.1.2, 3. To those that mourn, he should preach comfort, and binde up the broken-hearted.
So Isaiah 61.1.2, 3. To those that mourn, he should preach Comfort, and bind up the brokenhearted.
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When the Lord hath broken you under sinne, and humbled you under the sight of your evils,
When the Lord hath broken you under sin, and humbled you under the sighed of your evils,
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then is the time when God will break in upon you with greatest joy. Mat. 11.28. Come unto me all you that are weary, and heavy laden, and I will give you rest;
then is the time when God will break in upon you with greatest joy. Mathew 11.28. Come unto me all you that Are weary, and heavy laden, and I will give you rest;
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Rest there, hath not onely reference to our rest in heaven, that we shall rest there from sinne,
Rest there, hath not only Referente to our rest in heaven, that we shall rest there from sin,
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and rest there from sorrow, and rest there from temptation, but I will give you rest;
and rest there from sorrow, and rest there from temptation, but I will give you rest;
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it hath reference also to a promise in this life, that if you are heavy laden, that you count your iniquities a burden too heavy for you to bear, Christ hath promised you peace, inward peace in your own consciences, in the assurance of your everlasting estate, in assurance that you are called to a state of grace,
it hath Referente also to a promise in this life, that if you Are heavy laden, that you count your iniquities a burden too heavy for you to bear, christ hath promised you peace, inward peace in your own Consciences, in the assurance of your everlasting estate, in assurance that you Are called to a state of grace,
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and shall come to a state of glory.
and shall come to a state of glory.
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You know when the ground is plowed, the clods are broken, and the breaking of the clods makes way for the deeper rooting of the corn,
You know when the ground is plowed, the clods Are broken, and the breaking of the clods makes Way for the Deeper rooting of the corn,
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and that it may spring up with greater increase.
and that it may spring up with greater increase.
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It is so when ye plow up, in the Prophets Language, Jer. 4. the fallow ground of your hearts;
It is so when you blow up, in the prophets Language, Jer. 4. the fallow ground of your hearts;
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when you break the clods of your hearts by humiliation, this makes way for the corn and grain, that precious grain of assurance to spring and grow up to a fuller measure;
when you break the clods of your hearts by humiliation, this makes Way for the corn and grain, that precious grain of assurance to spring and grow up to a fuller measure;
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so that you are out of Gods way then to have strong assurance, that never have been humbled in the sight of sinne.
so that you Are out of God's Way then to have strong assurance, that never have been humbled in the sighed of sin.
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I say, it's Gods ordinary way.
I say, it's God's ordinary Way.
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I do not deny but God may bring you to heaven, though you have no legal workings and horrors upon you;
I do not deny but God may bring you to heaven, though you have no Legal workings and horrors upon you;
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yet God will never give you such strong assurance, and such ravishing comforts, as he gives them that are most broken in spirit.
yet God will never give you such strong assurance, and such ravishing comforts, as he gives them that Are most broken in Spirit.
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Look through the whole verge of Scripture, and you shall finde that those that were most broken in heart, they were most strong in comfort.
Look through the Whole verge of Scripture, and you shall find that those that were most broken in heart, they were most strong in Comfort.
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That house that h•th the deepest foundation, is likely to be the most beautiful Fabrick and building;
That house that h•th the Deepest Foundation, is likely to be the most beautiful Fabric and building;
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whereas your tents and lesser cottages, a little rooting in the earth will serve their turn:
whereas your tents and lesser cottages, a little rooting in the earth will serve their turn:
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It is likely God may make thee as a little cottage, though not deeply rooted;
It is likely God may make thee as a little cottage, though not deeply rooted;
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but thou wilt never be reared up a beautiful building, to become an amiable Christian in point of comfort and assurance,
but thou wilt never be reared up a beautiful building, to become an amiable Christian in point of Comfort and assurance,
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if God have not bottomed thee low in humiliation. It's a true rule in grace, They that sow in tears, shall reap in joy.
if God have not bottomed thee low in humiliation. It's a true Rule in grace, They that sow in tears, shall reap in joy.
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The deeper you are in sorrow, the higher you shall be lifted up in joy.
The Deeper you Are in sorrow, the higher you shall be lifted up in joy.
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Secondly, after the people of God have been tossed and tumbled, and turmoiled with the violent assaults and temptations of the devil,
Secondly, After the people of God have been tossed and tumbled, and turmoiled with the violent assaults and temptations of the Devil,
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then is Gods time of filling his people with greatest joy and most comfort.
then is God's time of filling his people with greatest joy and most Comfort.
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You know at the Mill, at the Floodgate, when the stream goes strongest, then the Mill goes fastest.
You know At the Mill, At the Floodgate, when the stream Goes Strongest, then the Mill Goes fastest.
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Beloved, God lets the stream of temptation grow strong against thee, but to make thy Mill to go, to make thee grinde thy lusts to powder,
beloved, God lets the stream of temptation grow strong against thee, but to make thy Mill to go, to make thee grind thy Lustiest to powder,
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and to make thee grinde thy sinnes as corn under the Millstone.
and to make thee grind thy Sins as corn under the Millstone.
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God doth but make the flood to be strong at the gate, to make thy comforts to be more strong,
God does but make the flood to be strong At the gate, to make thy comforts to be more strong,
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and thy graces to be more firm.
and thy graces to be more firm.
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When God lets in a flood of temptation, and tosseth thee upon those waves and billows,
When God lets in a flood of temptation, and tosses thee upon those waves and billows,
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then is the time for God to give thee in strongest comforts. Esa 54.10, 11, 12, 13, 14. O thou afflicted, tossed with Tempest, and not comforted. Mark their estate.
then is the time for God to give thee in Strongest comforts. Isaiah 54.10, 11, 12, 13, 14. Oh thou afflicted, tossed with Tempest, and not comforted. Mark their estate.
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Now what will God do with a soul thus tossed with a Temptation? Read the verse before, My Covenant of peace shall not depart from the•, O thou afflicted.
Now what will God do with a soul thus tossed with a Temptation? Read the verse before, My Covenant of peace shall not depart from the•, Oh thou afflicted.
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God doth here speak most peace, and tenders most freely his Covenant in this condition, when they were most tossed and tumbled.
God does Here speak most peace, and tenders most freely his Covenant in this condition, when they were most tossed and tumbled.
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And verse 13. Thy children shall be all taught of God, and great shall be their peace.
And verse 13. Thy children shall be all taught of God, and great shall be their peace.
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And verse 14. In righteousnesse thou shall be established, and thou shalt not fear. Here you see how God as it were boulsters and beares up a dejected heart;
And verse 14. In righteousness thou shall be established, and thou shalt not Fear. Here you see how God as it were bolsters and bears up a dejected heart;
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O thou tossed with a Tempest, Behold, I have made a Covenant of peace with thee, and Behold, thy children shall have peace, and Behold, thou shalt not fear. Oh thou tossed with a Tempest, Behold, I have made a Covenant of peace with thee, and Behold, thy children shall have peace, and Behold, thou shalt not Fear.
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See how God keeps up the hearts of his people in this condition;
See how God keeps up the hearts of his people in this condition;
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when you are most tossed and tumbled with the tempest of temptation, then doth God ordinarily speak to you most inward peace and strongest assurance.
when you Are most tossed and tumbled with the tempest of temptation, then does God ordinarily speak to you most inward peace and Strongest assurance.
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As you know it is with an Oake, the more they are shaken by tempestuous windes, the firmer and faster are they rooted in the bowels of the earth: It is so with Christians;
As you know it is with an Oak, the more they Are shaken by tempestuous winds, the firmer and faster Are they rooted in the bowels of the earth: It is so with Christians;
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they are compared in Scripture to an Oak, whose fruit and sap is in them:
they Are compared in Scripture to an Oak, whose fruit and sap is in them:
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Now a Christian, the more he is shaken by a tempestuous temptation, the Lord makes him by that to be the more firm,
Now a Christian, the more he is shaken by a tempestuous temptation, the Lord makes him by that to be the more firm,
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and to be the more fastened and setled in strong comforts and assurance.
and to be the more fastened and settled in strong comforts and assurance.
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Thirdly, when God hath any extraordinary work for his people, either to do or suffer, this is a time when he fills his people with most assurance.
Thirdly, when God hath any extraordinary work for his people, either to do or suffer, this is a time when he fills his people with most assurance.
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Should God put his people upon outward sufferings, and give them inward fears, they were not in a capacity to undergo the condition with joy or patience:
Should God put his people upon outward sufferings, and give them inward fears, they were not in a capacity to undergo the condition with joy or patience:
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and therefore when he calls his people to some extraordinary measure of suffering, this is the time when God will fill them with more then ordinary comforts I have read in the book of Martyrs of Mr Robert Glover, a famous man in his generation, who during the time of his imprisonment, was much troubled in minde for want of his assurance,
and Therefore when he calls his people to Some extraordinary measure of suffering, this is the time when God will fill them with more then ordinary comforts I have read in the book of Martyrs of Mr Robert Glover, a famous man in his generation, who during the time of his imprisonment, was much troubled in mind for want of his assurance,
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yet the story tells us, when he was brought to the stake to be burnt, assoon as ever he saw the fire, he broke out in the hearing of the people,
yet the story tells us, when he was brought to the stake to be burned, As soon as ever he saw the fire, he broke out in the hearing of the people,
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and said, He is come, he is come; I am now as full of joy as my heart can hold.
and said, He is come, he is come; I am now as full of joy as my heart can hold.
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All the while he was in prison, he was blubbring and much troubled, till God brought him to an eminent suffering, to suffer death for him,
All the while he was in prison, he was blubbering and much troubled, till God brought him to an eminent suffering, to suffer death for him,
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and then he was full of comfort. I have read also of one Adolphus Clarebachius, who was a man subject to Melancholy,
and then he was full of Comfort. I have read also of one Adolphus Clarebachius, who was a man Subject to Melancholy,
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and lay under many doubts and fears, yet assoon as ever he was brought to the stake, he openly declared to the people, I have been naturally of a sad Temper,
and lay under many doubts and fears, yet As soon as ever he was brought to the stake, he openly declared to the people, I have been naturally of a sad Temper,
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but now I professe before you all, I think there is not a merrier heart in all the world then mine is.
but now I profess before you all, I think there is not a merrier heart in all the world then mine is.
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Thus they being to go through extraordinary sufferings, God gave them extraordinary assurance.
Thus they being to go through extraordinary sufferings, God gave them extraordinary assurance.
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Beloved, this is Gods time, when he will give you most assurance, when he calls you to most sufferings.
beloved, this is God's time, when he will give you most assurance, when he calls you to most sufferings.
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When you are to go through an Ocean of sufferings and afflictions, the Lord will make you swim in a Sea of inward peace and spiritual joyes.
When you Are to go through an Ocean of sufferings and afflictions, the Lord will make you swim in a Sea of inward peace and spiritual Joys.
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Fourthly, God gives his people most strong assurance, when they walk most closely in communion with their God.
Fourthly, God gives his people most strong assurance, when they walk most closely in communion with their God.
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Great peace shall they have, saith David, that love thy law; Great peace shall they have, Says David, that love thy law;
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they shall have peace, and great peace, while they walk in love to God and his wayes.
they shall have peace, and great peace, while they walk in love to God and his ways.
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Keep in communion with your God, and that's the time for God to give you in greatest comfort;
Keep in communion with your God, and that's the time for God to give you in greatest Comfort;
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If ye lash out from God and break his law, he will break your hearts.
If you lash out from God and break his law, he will break your hearts.
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When the shepheard hath a Lamb, or a Sheep, that straggles from the fold, it shall meet with a Crook, happily with the bite of a dog.
When the shepherd hath a Lamb, or a Sheep, that straggles from the fold, it shall meet with a Crook, happily with the bite of a dog.
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It may be God may catch you with his hook, happily you shall be bitten with a Temptation,
It may be God may catch you with his hook, happily you shall be bitten with a Temptation,
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and bitten with desertion, if you straggle from his fold;
and bitten with desertion, if you straggle from his fold;
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but the more you keep in communion with God, the more likely you are to keep in your comforts;
but the more you keep in communion with God, the more likely you Are to keep in your comforts;
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walking with God is the very fewel that kindles the fire of comfort in a Christians brest, that keeps comfort alive.
walking with God is the very fuel that kindles the fire of Comfort in a Christians breast, that keeps Comfort alive.
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The more you flag in your communion, the more shall you flag in your assurance, and the more shall your comforts die.
The more you flag in your communion, the more shall you flag in your assurance, and the more shall your comforts die.
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Communion with your God, it hath two particulars in it.
Communion with your God, it hath two particulars in it.
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First, in keeping you free from sinne, Job 11.14, 15. Secondly, in keeping in the exercise of grace, Esa. 32.17.
First, in keeping you free from sin, Job 11.14, 15. Secondly, in keeping in the exercise of grace, Isaiah 32.17.
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Now, the more you keep out sinne, the more you keep in comforts; the more you increase in grace, the more you increase in comforts.
Now, the more you keep out sin, the more you keep in comforts; the more you increase in grace, the more you increase in comforts.
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Grace and comfort, they one promote another; Grace promotes comfort, and comfort heightens you in the increase of grace:
Grace and Comfort, they one promote Another; Grace promotes Comfort, and Comfort heightens you in the increase of grace:
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Therefore Paul in his salutations puts them both together, 1 Cor. 1.3.
Therefore Paul in his salutations puts them both together, 1 Cor. 1.3.
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And thus having finished this Query, there is onely one more, which (God willing) I shall dispatch at this time; And that is
And thus having finished this Query, there is only one more, which (God willing) I shall dispatch At this time; And that is
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Fifthly, Wherein appeares the difference between that man that hath assurance of his effectual calling upon good ground,
Fifthly, Wherein appears the difference between that man that hath assurance of his effectual calling upon good ground,
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and between those men that onely have presumptuous perswasions of their effectual calling, when they are not? Beloved, this question is worthy the discussion;
and between those men that only have presumptuous persuasions of their effectual calling, when they Are not? beloved, this question is worthy the discussion;
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and to resolve it, I shall lay down 9 or 10 differences; As
and to resolve it, I shall lay down 9 or 10 differences; As
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First, That man that hath sound and true assurance of his effectual calling, he is very careful to take heed of sinne, that so he might not eclipse his comforts, or lose his assurance.
First, That man that hath found and true assurance of his effectual calling, he is very careful to take heed of sin, that so he might not eclipse his comforts, or loose his assurance.
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He is careful (I say) to free his heart from sin as much as may be,
He is careful (I say) to free his heart from since as much as may be,
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as considering, that though he cannot sinne away his soule, he may sinne away his comforts;
as considering, that though he cannot sin away his soul, he may sin away his comforts;
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though he cannot sinne away his salvation, he may sinne away his consolation.
though he cannot sin away his salvation, he may sin away his consolation.
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A man that hath this assurance, he knowes the worth of assurance, and he knowes how soon it is lost,
A man that hath this assurance, he knows the worth of assurance, and he knows how soon it is lost,
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and how hardly it is gained; and that makes him very tender of sin, 2 Cor. 7.1. Having these Promises, let us cleanse our selves.
and how hardly it is gained; and that makes him very tender of since, 2 Cor. 7.1. Having these Promises, let us cleanse our selves.
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When a godly man knowes that God is his God, (For that's the Promise spoken of in the verse before) knowing that he belongs to God,
When a godly man knows that God is his God, (For that's the Promise spoken of in the verse before) knowing that he belongs to God,
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and the Promises belong to him;
and the Promises belong to him;
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he knowing this, it makes him cleanse himselfe from all filthinesse, both of flesh and spirit;
he knowing this, it makes him cleanse himself from all filthiness, both of Flesh and Spirit;
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that he keep no sinne in the spirit, nor no sin in the body. A man that hath assurance, it makes him very tender of every sinne:
that he keep no sin in the Spirit, nor no since in the body. A man that hath assurance, it makes him very tender of every sin:
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But now, a man that hath presumptuous perswasions of his own goodnesse, his perswasions will make him more bold,
But now, a man that hath presumptuous persuasions of his own Goodness, his persuasions will make him more bold,
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and more venturo•s to run into sin, he will make no bones o• sinne:
and more venturo•s to run into since, he will make no bones o• sin:
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and he cares not for falling into one sinne to day, and another sin to morrow,
and he Cares not for falling into one sin to day, and Another since to morrow,
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and to commit wi•kednesse day after day; he is bold and venturous upon every sin. Jer. 3.4.5. Thou hast cried to me, My Father, my Fath•r, thou art the guide of my youth;
and to commit wi•kednesse day After day; he is bold and venturous upon every since. Jer. 3.4.5. Thou hast cried to me, My Father, my Fath•r, thou art the guide of my youth;
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with thou reserve anger for ever, and shall there be no end of thy indignation? Yet what saith God? Yet thou didst evill as much as thou couldst. with thou reserve anger for ever, and shall there be no end of thy Indignation? Yet what Says God? Yet thou didst evil as much as thou Couldst.
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As if he should say, You cry, My Father;
As if he should say, You cry, My Father;
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you perswade your selves God is your Father, and yet you will speak and do evil as much as you can:
you persuade your selves God is your Father, and yet you will speak and do evil as much as you can:
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Here God brands them for a presumptuous people.
Here God brands them for a presumptuous people.
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To perswade your selves that God is your Father, and yet to do wickednesse as much as you can,
To persuade your selves that God is your Father, and yet to do wickedness as much as you can,
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and to be drunk as often as you can, and swear as oft as you can;
and to be drunk as often as you can, and swear as oft as you can;
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alas you deceive your own hearts in this: for God cannot be your Father in this sense.
alas you deceive your own hearts in this: for God cannot be your Father in this sense.
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And Beloved, I beseech you in my going over these heads, that you would lay them to your own hearts,
And beloved, I beseech you in my going over these Heads, that you would lay them to your own hearts,
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and see if you may be distinguished from those presumptuous perswasions, that goe over the world.
and see if you may be distinguished from those presumptuous persuasions, that go over the world.
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Secondly, a man that hath reall assurance of his effectual calling, that man meets with more assaults and Temptations from the devil to annoy him in his peace,
Secondly, a man that hath real assurance of his effectual calling, that man meets with more assaults and Temptations from the Devil to annoy him in his peace,
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then other men do that have only a counterfeit assurance.
then other men do that have only a counterfeit assurance.
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As you know those shops that have the best wares, and richest Treasures, Gold-smiths shops, they are most exposed to Robbery;
As you know those shops that have the best wares, and Richest Treasures, Goldsmiths shops, they Are most exposed to Robbery;
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when men will not meddle with a petty stall.
when men will not meddle with a Petty stall.
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Those ships that are most richly laden, they are in most danger to meet with Pirats at sea,
Those ships that Are most richly laden, they Are in most danger to meet with Pirates At sea,
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when your smaller barks laden with goods of lesser value scape-free: It is so with Christians.
when your smaller barks laden with goods of lesser valve scape-free: It is so with Christians.
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Those Christians, that are most richly laden with the Treasure of assurance, that have in their hearts this precious jewel, they are in most danger of the devils Temptations, to be as a Pirat or Robber, by force to set upon them, to annoy them.
Those Christians, that Are most richly laden with the Treasure of assurance, that have in their hearts this precious jewel, they Are in most danger of the Devils Temptations, to be as a Pirate or Robber, by force to Set upon them, to annoy them.
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It is those that have most assurance, that the devil doth envy most, that he will never let them alone,
It is those that have most assurance, that the Devil does envy most, that he will never let them alone,
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but hunts them as a Partridge over the Mountaines by dejections, and by suggestions, and by variety of Temptations, Satans fieriest darts;
but hunt's them as a Partridge over the Mountains by dejections, and by suggestions, and by variety of Temptations, Satan fieriest darts;
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and by distrust, and by injected scruples, and by cavils of carnal reasonings, and by consulting with flesh and blood,
and by distrust, and by injected scruples, and by cavils of carnal reasonings, and by consulting with Flesh and blood,
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and for want of comfortable feelings;
and for want of comfortable feelings;
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the devil will be still putting them on, to see if he can damp their comforts,
the Devil will be still putting them on, to see if he can damp their comforts,
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and make them cast away their confidence, which hath a great recompence of reward.
and make them cast away their confidence, which hath a great recompense of reward.
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Hence it is the Apostle presseth that Christians should not cast away their confidence, (a Metaphor some think drawn from a ship at Sea;
Hence it is the Apostle Presseth that Christians should not cast away their confidence, (a Metaphor Some think drawn from a ship At Sea;
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Merchants, when they are at Sea, when their ship by a storm and tempest is tost upon the billows, Merchant's, when they Are At Sea, when their ship by a storm and tempest is tossed upon the billows,
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and likely to suffer shipwrack, being heavy laden, they will cast away their wares, to save their lives.
and likely to suffer shipwreck, being heavy laden, they will cast away their wares, to save their lives.
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Now some, in Allusion to this, think that the devil so tosseth a poor soul in point of comfort,
Now Some, in Allusion to this, think that the Devil so tosses a poor soul in point of Comfort,
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as a ship is tossed upon the Sea by the winde.
as a ship is tossed upon the Sea by the wind.
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Now if you are tossed upon the Sea of Temptation, and upon the waves of Trouble and Assaults, do not cast away your wares, do not throw away your comforts,) which implies, that godly men are often set upon, and often assaulted;
Now if you Are tossed upon the Sea of Temptation, and upon the waves of Trouble and Assaults, do not cast away your wares, do not throw away your comforts,) which Implies, that godly men Are often Set upon, and often assaulted;
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that though the devil cannot bring you to hell, he would fain have you to have a hell in your consciences while you live;
that though the Devil cannot bring you to hell, he would fain have you to have a hell in your Consciences while you live;
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he doth not only envy your happinesse, but comforts also: Whereas on the contrary, men that harbour perswasions they are called, when they are not;
he does not only envy your happiness, but comforts also: Whereas on the contrary, men that harbour persuasions they Are called, when they Are not;
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the devil Iulls them asleep, he lets them alone, and never troubles them. Luke 11.21. When the strong man possesseth the house, the goods are at peace:
the Devil Bulls them asleep, he lets them alone, and never Troubles them. Lycia 11.21. When the strong man Possesses the house, the goods Are At peace:
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That is, when the devil of hell hath whole possession of the soul of a man, he is no whit tempted, his thoughts are at quiet.
That is, when the Devil of hell hath Whole possession of the soul of a man, he is no whit tempted, his thoughts Are At quiet.
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When the devil sees a man build upon a sandy and corrupt foundation, he will never shake that by a Temtation lest you should by shaking be a wakened to look after a better and more induring substance.
When the Devil sees a man built upon a sandy and corrupt Foundation, he will never shake that by a Temptation lest you should by shaking be a wakened to look After a better and more enduring substance.
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When the devil sees you Iull'd asleep in a golden dream of presumption, he will never awaken you by Temptation,
When the Devil sees you Iulled asleep in a golden dream of presumption, he will never awaken you by Temptation,
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but I•ts you sleep on, because he knowes that sleep will be a sleep to death.
but I•ts you sleep on, Because he knows that sleep will be a sleep to death.
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As a man lying asleep on a steep rock, dreams merrily of Crowns and Kingdoms,
As a man lying asleep on a steep rock, dreams merrily of Crowns and Kingdoms,
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but suddenly starting for joy, breake his neck, and tumbles into the bottom of the Sea;
but suddenly starting for joy, break his neck, and tumbles into the bottom of the Sea;
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so is it with a man that harbours ungrounded perswasions of his good estate.
so is it with a man that harbours ungrounded persuasions of his good estate.
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That which a carnal man makes his evidence, that he is in a good condition, is an undoubted demonstration he is in a bad.
That which a carnal man makes his evidence, that he is in a good condition, is an undoubted demonstration he is in a bad.
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You shall have a wicked man, when he hears a godly man to be troubled in minde and wounded in spirit, he will tell you, he thanks God, he was never troubled since he was born, the devil never disturbed him,
You shall have a wicked man, when he hears a godly man to be troubled in mind and wounded in Spirit, he will tell you, he thanks God, he was never troubled since he was born, the Devil never disturbed him,
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and he hath had a strong faith ever since he can remember. Alas, Beloved, this is a sad signe;
and he hath had a strong faith ever since he can Remember. Alas, beloved, this is a sad Signen;
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thou makest this a sign of thy comfort, whereas indeed it is a demonstration of thy want of a sound assurance;
thou Makest this a Signen of thy Comfort, whereas indeed it is a demonstration of thy want of a found assurance;
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for were thy assurance good, the Devil would never let thee alone, but would still be labouring to make thee cast away thy confidence;
for were thy assurance good, the devil would never let thee alone, but would still be labouring to make thee cast away thy confidence;
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but being bad, he would have thee nourish it still. We say, those Oxen that are fed in greenest pastures, they are nearest the slaughter;
but being bad, he would have thee nourish it still. We say, those Oxen that Are fed in Greenest pastures, they Are nearest the slaughter;
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when the poor lean Oxe that hath the yoke and whip every day, and is at daily labour, is long liv'd, and in a better condition.
when the poor lean Ox that hath the yoke and whip every day, and is At daily labour, is long lived, and in a better condition.
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Those men that the devill lets alone, and never tempts, that are as fatted oxen, never come under the whip and yoke, and never are troubled;
Those men that the Devil lets alone, and never tempts, that Are as fatted oxen, never come under the whip and yoke, and never Are troubled;
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it is an argument, they are near the slaughter, and under a great deal of danger of their souls:
it is an argument, they Are near the slaughter, and under a great deal of danger of their Souls:
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but those that are under the yoke, that are often tempted, and the pricks of Sathan lie upon them;
but those that Are under the yoke, that Are often tempted, and the pricks of Sathan lie upon them;
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this is an Argument, their comforts are right, and their evidence good, because so assaulted and opposed by the devil.
this is an Argument, their comforts Are right, and their evidence good, Because so assaulted and opposed by the Devil.
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Thirdly, true assurance is more or lesse in a mans spirit, by how much more or lesse that man keeps in communion with God.
Thirdly, true assurance is more or less in a men Spirit, by how much more or less that man keeps in communion with God.
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If a man doth rem•t in his converse with God, and grow carelesse and formal, and a stranger to God, he shall grow a stranger to himselfe in the end, and to his comforts also:
If a man does rem•t in his converse with God, and grow careless and formal, and a stranger to God, he shall grow a stranger to himself in the end, and to his comforts also:
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but if a man keep close to God, and keep close to duties, can retire and recollect himself to converse with God in a more solemn and serious manner, is preparedly and fruitfully exercised in Ordinances, can poure out his soul into Gods bosome;
but if a man keep close to God, and keep close to duties, can retire and recollect himself to converse with God in a more solemn and serious manner, is preparedly and fruitfully exercised in Ordinances, can pour out his soul into God's bosom;
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that man is in the way to have his comforts raised up.
that man is in the Way to have his comforts raised up.
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Whereas now for men that have false comforts and perswasions, whether they are much or little with God, all is one to them, their comforts are at the same stand still.
Whereas now for men that have false comforts and persuasions, whither they Are much or little with God, all is one to them, their comforts Are At the same stand still.
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Come to a man that hath false comforts, and at all times he is alike peremptory, he is in the same perswasion he was 3.4.7. yeares ago.
Come to a man that hath false comforts, and At all times he is alike peremptory, he is in the same persuasion he was 3.4.7. Years ago.
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Ask him any week in the yeer, any day in the week, any hour in the day,
Ask him any Week in the year, any day in the Week, any hour in the day,
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and he will tell you, he hath the same comforts, and the same evidences still: he had a strong faith in God, and he hath it still;
and he will tell you, he hath the same comforts, and the same evidences still: he had a strong faith in God, and he hath it still;
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he had strong hopes to be saved, and so he hath still;
he had strong hope's to be saved, and so he hath still;
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he is still peremptory in his comforts, though he never so much alter in communion with his God:
he is still peremptory in his comforts, though he never so much altar in communion with his God:
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this is an argument thy perswasions are salse, because a Christians communion and converse with God doth feed his comforts.
this is an argument thy persuasions Are salse, Because a Christians communion and converse with God does feed his comforts.
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Now as the body, by how the much more or lesse it is fed, by so much the more it is weakened or strengthened:
Now as the body, by how the much more or less it is fed, by so much the more it is weakened or strengthened:
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so it is with your comforts;
so it is with your comforts;
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so much as they are cherished by your walking with God, so much they grow weak or strong.
so much as they Are cherished by your walking with God, so much they grow weak or strong.
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Now let a wicked man grow never so vile, and never so sinful, it interrupts not his peace;
Now let a wicked man grow never so vile, and never so sinful, it interrupts not his peace;
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he hath hopes and assurance still, and he will trust in God still, though he sin ever;
he hath hope's and assurance still, and he will trust in God still, though he sin ever;
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this is an argument, his comforts are unsound. You have a lively picture of this, Mic. 3.11. The heads of the people judge forreward, the Priests teach for hire, and the Prophets divine for mony:
this is an argument, his comforts Are unsound. You have a lively picture of this, Mic. 3.11. The Heads of the people judge forward, the Priests teach for hire, and the prophets divine for money:
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and yet they will lean upon the Lord;
and yet they will lean upon the Lord;
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and say, Is not the Lord among us? That is, though they have these sins among them,and say, Is not the Lord among us? That is, though they have these Sins among them,
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and did walk thus and thus; yet they would hope in God to be saved for all this.
and did walk thus and thus; yet they would hope in God to be saved for all this.
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Why, Beloved, thou wilt find God to fail thee;
Why, beloved, thou wilt find God to fail thee;
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though he never faild an assured Christian, yet he will fail that man that leanes upon him,
though he never failed an assured Christian, yet he will fail that man that leans upon him,
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when he belongs not to him.
when he belongs not to him.
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When thou dost intermit walking with God, and dost lanch forth into a gulph and sea of lusts,
When thou dost intermit walking with God, and dost launch forth into a gulf and sea of Lustiest,
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and yet canst still say, thou art the same in thy comforts, and the same in thy perswasions;
and yet Canst still say, thou art the same in thy comforts, and the same in thy persuasions;
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it is an argument all thy comforts are but false, and thy evidence unsound.
it is an argument all thy comforts Are but false, and thy evidence unsound.
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Fourthly, Reall assurance of your estate, it doth bear up the soul under the greatest outward sorrow and sufferings that it can meet with in this world, Heb. 10.34. They suffered joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and more induring substance.
Fourthly, Real assurance of your estate, it does bear up the soul under the greatest outward sorrow and sufferings that it can meet with in this world, Hebrew 10.34. They suffered joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and more enduring substance.
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What made them so to rejoyce to see their houses plundered before them, their estates taken from them,
What made them so to rejoice to see their houses plundered before them, their estates taken from them,
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but this, they knew in their own selves, and had assurance in their own hearts that Christ was theirs,
but this, they knew in their own selves, and had assurance in their own hearts that christ was theirs,
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and heaven was theirs? and this made them suffer joyfully the spoiling of their goods. So Psal. 119.50. This is my comfort in affliction, that thy word doth quicken me;
and heaven was theirs? and this made them suffer joyfully the spoiling of their goods. So Psalm 119.50. This is my Comfort in affliction, that thy word does quicken me;
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That is, this beares up my heart, when I am afflicted, that I have a Word to build upon, that I have assurance, I have interest in a Promise to build upon;
That is, this bears up my heart, when I am afflicted, that I have a Word to built upon, that I have assurance, I have Interest in a Promise to built upon;
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this quickens and bears me up under my sorrowes. So Psal. 119.81. My spirit had fainted within me, onely that I hoped in thy Word.
this quickens and bears me up under my sorrows. So Psalm 119.81. My Spirit had fainted within me, only that I hoped in thy Word.
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That is, I had hope and confidence built upon thy Word, and that kept me from feares,
That is, I had hope and confidence built upon thy Word, and that kept me from fears,
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and fainting, and discouragement under my affliction. So Esa. 33.24. The inhabitant shall not say, I am sick;
and fainting, and discouragement under my affliction. So Isaiah 33.24. The inhabitant shall not say, I am sick;
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the people that dwell therein, shall be forgiven their iniquity. Beloved, Assurance will lift up and bear up the heart under all sorrows.the people that dwell therein, shall be forgiven their iniquity. beloved, Assurance will lift up and bear up the heart under all sorrows.
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Assurance in a Christian is like oile.
Assurance in a Christian is like oil.
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Now poure oile into a sea or ocean of water, and the oile will never be kept under, but still be uppermost;
Now pour oil into a sea or Ocean of water, and the oil will never be kept under, but still be uppermost;
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so this oile of comfort, and this oile of assurance, it will bear thee up on the top,
so this oil of Comfort, and this oil of assurance, it will bear thee up on the top,
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though thou shouldst be cast into a flood of troubles, and an ocean of sorrowes.
though thou Shouldst be cast into a flood of Troubles, and an Ocean of sorrows.
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I have read in Latimers witings a notable saying of his to Ridley that famous Marty.
I have read in Latimers witings a notable saying of his to Ridley that famous Mart.
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Sometime, saith he, when I live in a setled and stedfast assurance about the state of my soul, me thinks then I am as bold as a Lion, I can laugh at all trouble, no affliction daunts me;
Sometime, Says he, when I live in a settled and steadfast assurance about the state of my soul, me thinks then I am as bold as a lion, I can laugh At all trouble, no affliction daunts me;
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but when I am eclipsed in my comforts, I am of so fearfu a spirit, that I could run into a very mousehole.
but when I am eclipsed in my comforts, I am of so fearfu a Spirit, that I could run into a very mousehole.
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Beloved, it is so with godly men, when they want assurance of their estate, and the soundnesse of their call, every affliction daunts, and every trouble startles them.
beloved, it is so with godly men, when they want assurance of their estate, and the soundness of their call, every affliction daunts, and every trouble startles them.
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O but when they can live in a setled assurance of their interest in Christ, and calling by him;
O but when they can live in a settled assurance of their Interest in christ, and calling by him;
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they are as bold as Lions, and they are born up with comfort, under all the sorrowes and sufferings they meet withall.
they Are as bold as Lions, and they Are born up with Comfort, under all the sorrows and sufferings they meet withal.
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But now men that have false perswasions, their perswasions can never bear up the heart under a trouble,
But now men that have false persuasions, their persuasions can never bear up the heart under a trouble,
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and at a losse, and at a pinch; because it is not a saving and inward comfort, it can never create inward peace.
and At a loss, and At a pinch; Because it is not a Saving and inward Comfort, it can never create inward peace.
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The comforts of wicked men when they come to suffer, they are like cloth that is ill woven.
The comforts of wicked men when they come to suffer, they Are like cloth that is ill woven.
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Cloth that is well made, let a man be in a showre of rain, it will never shrink;
Cloth that is well made, let a man be in a shower of rain, it will never shrink;
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but ill woven cloth, let it be but in a showre, it shrinkes presently: It is so with mens comforts;
but ill woven cloth, let it be but in a shower, it shrinks presently: It is so with men's comforts;
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Bring comforts well wrought into a showre of trouble, and that man will not shrink under his trouble;
Bring comforts well wrought into a shower of trouble, and that man will not shrink under his trouble;
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but bring an ill wrought and unsound assurance, and that will shrink and fail, and pull in,
but bring an ill wrought and unsound assurance, and that will shrink and fail, and pull in,
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and will not bear up the heart under the sorrowes and sufferings he may meet withall.
and will not bear up the heart under the sorrows and sufferings he may meet withal.
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Presuming Pindleton, that boasted his fat flesh should fry in the fire before he would forsake his Religion;
Presuming Pindleton, that boasted his fat Flesh should fry in the fire before he would forsake his Religion;
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when he came to the trial, flagged presently.
when he Come to the trial, flagged presently.
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Fifthly, Sound assurance, whereever it is, it makes the heart more humble towards God and man,
Fifthly, Found assurance, wherever it is, it makes the heart more humble towards God and man,
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and more vile in its own eyes. Gal. 2.20. There you have this Character: I live, saith Paul, by the faith of the Sonne of God;
and more vile in its own eyes. Gal. 2.20. There you have this Character: I live, Says Paul, by the faith of the Son of God;
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and Christ hath loved me, and given himselfe for me. Here is his assurance: what then? Doth this lift up Paul? NO, it makes him marvel;and christ hath loved me, and given himself for me. Here is his assurance: what then? Does this lift up Paul? NO, it makes him marvel;
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I live, yet not I, but Christ liveth in me; Paul recollects himself, I live, no;I live, yet not I, but christ lives in me; Paul recollects himself, I live, no;
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it is not I that live, but Christ that liveth in me.
it is not I that live, but christ that lives in me.
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See how Paul was beaten off from a supercilious pride and exaltation of spirit in himselfe.
See how Paul was beaten off from a supercilious pride and exaltation of Spirit in himself.
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It is not I that live.
It is not I that live.
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The thoughts of his comforts made him recollect himselfe, and seeme vile in his own eyes:
The thoughts of his comforts made him recollect himself, and seem vile in his own eyes:
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Whereas (alas) false perswasions puffe up the soule with pride, and make a man supercilious,
Whereas (alas) false persuasions puff up the soul with pride, and make a man supercilious,
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and high conceited, crying out as Jehu did, Jonadab, is thy heart like mine? Come see my zeal for the Lord;
and high conceited, crying out as Jehu did, Jonadab, is thy heart like mine? Come see my zeal for the Lord;
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they make him proud like Jehu in his false perswasions.
they make him proud like Jehu in his false persuasions.
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Sixthly, Sound comforts, and real assurance do engage the soul to walk before God in a course of holinesse, Psal. 26.3. Thy loving kindnesse is before mine eyes;
Sixthly, Found comforts, and real assurance do engage the soul to walk before God in a course of holiness, Psalm 26.3. Thy loving kindness is before mine eyes;
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that is, I am assured, as if I saw the thing with mine eye, that Gods loving kindnesse is towards me.
that is, I am assured, as if I saw the thing with mine eye, that God's loving kindness is towards me.
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What then? and I will walk in thy truth. I will walk before thee with a holy and sincere heart;
What then? and I will walk in thy truth. I will walk before thee with a holy and sincere heart;
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and I will not haunt with vain persons, verse 4. And I will wash my hands in innocency, verse 6, &c. so that you see David would walk in a course of holinesse,
and I will not haunt with vain Persons, verse 4. And I will wash my hands in innocency, verse 6, etc. so that you see David would walk in a course of holiness,
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because he had an evidence, and assurance of Gods love to him So 1 John 3.3. He that hath this hope in him, purifieth himself, even as Christ is pure;
Because he had an evidence, and assurance of God's love to him So 1 John 3.3. He that hath this hope in him, Purifieth himself, even as christ is pure;
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that is, that man that doth nourish hopes and perswasions of heaven, his hopes will make him a Christian endevouring to purifie his own heart,
that is, that man that does nourish hope's and persuasions of heaven, his hope's will make him a Christian endeavouring to purify his own heart,
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and to be holy as Christ is holy. This is the nature of true assurance.
and to be holy as christ is holy. This is the nature of true assurance.
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But now for false assurance, the man that hath it, doth not look after holinesse at all;
But now for false assurance, the man that hath it, does not look After holiness At all;
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he thinks himselfe well enough, that he hath attained that which every wise man should rest in, without medling any further;
he thinks himself well enough, that he hath attained that which every wise man should rest in, without meddling any further;
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nay, he is so far from laying bonds upon himselfe to walk in a course of holinesse, that he will rather take incouragement from thence to walk in a way of loosenesse and profanenesse:
nay, he is so Far from laying bonds upon himself to walk in a course of holiness, that he will rather take encouragement from thence to walk in a Way of looseness and profaneness:
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Because grace abounds, he will abound in sin; this is the ill use that false comfort makes of Gods grace.
Because grace abounds, he will abound in since; this is the ill use that false Comfort makes of God's grace.
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And therefore, Beloved, look over your hearts.
And Therefore, beloved, look over your hearts.
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Do the comforts you pretend to have, and the assurance you pretend to enjoy, make you more to pursue holinesse? that you can say as David did, I see thy loving kindnesse is before me, and therefore I will love thy wayes, and hate sinfulnesse;
Do the comforts you pretend to have, and the assurance you pretend to enjoy, make you more to pursue holiness? that you can say as David did, I see thy loving kindness is before me, and Therefore I will love thy ways, and hate sinfulness;
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or can you say, you have comforts, therefore you will run into sin, and wallow in wickednes? this is an argument thy comforts are not true.
or can you say, you have comforts, Therefore you will run into since, and wallow in wickedness? this is an argument thy comforts Are not true.
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Seventhly, True assurance, it is got and kept with a great deal of diligence and industry.
Seventhly, True assurance, it is god and kept with a great deal of diligence and industry.
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Your best things are hardest to get, and hardest to keep. Stones are to be had in every place;
Your best things Are Hardest to get, and Hardest to keep. Stones Are to be had in every place;
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but gold, you must dig deep, and take paines to dive into the bowels of the earth, before you can get that.
but gold, you must dig deep, and take pains to dive into the bowels of the earth, before you can get that.
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Weeds grow easily, but your fine garden-flowers, they must be often watered, and carefully looked unto,
Weeds grow Easily, but your fine garden-flowers, they must be often watered, and carefully looked unto,
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or else they will not grow:
or Else they will not grow:
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Beloved, this weed of false perswasion and assurance, it is a weed that will grow under every hedge,
beloved, this weed of false persuasion and assurance, it is a weed that will grow under every hedge,
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and thrive in every Garden without looking after;
and thrive in every Garden without looking After;
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whereas alas, the flower of true comforts and saving assurance, it is hard to make it grow;
whereas alas, the flower of true comforts and Saving assurance, it is hard to make it grow;
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and when it is growne, it is hard to keep it from withering and blasting.
and when it is grown, it is hard to keep it from withering and blasting.
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Assurance it costs a man the waiting many a year, the shedding many a teare, the making of many a prayer,
Assurance it costs a man the waiting many a year, the shedding many a tear, the making of many a prayer,
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before he can get or keep it; whereas alas, false assurance it is easily gotten, and easily kept.
before he can get or keep it; whereas alas, false assurance it is Easily got, and Easily kept.
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A man may get presumption without any paines at all; the devil will egge you on both to get and keep it:
A man may get presumption without any pains At all; the Devil will egg you on both to get and keep it:
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Therefore you that easily get your comforts without prayers, and keep your comforts without paines, you may be sure your comforts are but false.
Therefore you that Easily get your comforts without Prayers, and keep your comforts without pains, you may be sure your comforts Are but false.
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Eighthly, True assurance it is got by the Word, and grounded upon the Word. It is got by the Word, Esa. 57.19. I create the fruit of the lips, peace, peace, to them that are nigh, and to them that are afarre of.
Eighthly, True assurance it is god by the Word, and grounded upon the Word. It is god by the Word, Isaiah 57.19. I create the fruit of the lips, peace, peace, to them that Are High, and to them that Are afar of.
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The fruit of the Lips, that is, the fruit of the Ministers preaching; the Word which falls from the Lips of a godly Minister:
The fruit of the Lips, that is, the fruit of the Ministers preaching; the Word which falls from the Lips of a godly Minister:
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God hath ordained and created that to be the way to work and create peace, peace;
God hath ordained and created that to be the Way to work and create peace, peace;
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that is a sound peace in the hearts of his people. And it is not onely got, but it is bottomed upon the Word also.
that is a found peace in the hearts of his people. And it is not only god, but it is bottomed upon the Word also.
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It is the Word and somewhat in the Word, that beares up the hearts of the people of God, Psal, 119.49. Good is the Word of the Lord, wherein thou hast caused thy servant to hope.
It is the Word and somewhat in the Word, that bears up the hearts of the people of God, Psalm, 119.49. Good is the Word of the Lord, wherein thou hast caused thy servant to hope.
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So verse 50, 51. It is the Word of God that bottomes the comforts of the people of God;
So verse 50, 51. It is the Word of God that bottoms the comforts of the people of God;
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whereas look now upon wicked men, and they neither got their comfors by the Word, nor do they ground them upon the Word;
whereas look now upon wicked men, and they neither god their comforts by the Word, nor do they ground them upon the Word;
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but first, they have had strong hopes in God ever since they could remember;
but First, they have had strong hope's in God ever since they could Remember;
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and secondly, they keep and ground them either upon their good meaning, that they mean well towards God,
and secondly, they keep and ground them either upon their good meaning, that they mean well towards God,
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or else thirdly, they ground them upon this, that they are not so bad as other men are. A poor weak ground. The Pharisee could say so;
or Else Thirdly, they ground them upon this, that they Are not so bad as other men Are. A poor weak ground. The Pharisee could say so;
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I am no extortioner, no drunkard, no adulterer, and the like: yet never came to heaven for all this.I am no extortioner, no drunkard, no adulterer, and the like: yet never Come to heaven for all this.
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Or ••se fourthly, they ground their comforts on this, because they receive from God abundance of outward 〈 ◊ 〉.
Or ••se fourthly, they ground their comforts on this, Because they receive from God abundance of outward 〈 ◊ 〉.
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And this you finde was their ground of presumption, Hos. 12.8. Ephraim said, I am become rich, and I have found me out substance;
And this you find was their ground of presumption, Hos. 12.8. Ephraim said, I am become rich, and I have found me out substance;
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in all my labour they shall finde no iniquity in me, that is, sinne.
in all my labour they shall find no iniquity in me, that is, sin.
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Ephraim would say, I am become rich, and have got me an estate, and now I am an honest man,Ephraim would say, I am become rich, and have god me an estate, and now I am an honest man,
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and they shall finde no sinne in me: yet this was a meer presumption, because God tells us, Eccles. 9.1. No man knowes either love or hatred by the things that are before him.
and they shall find no sin in me: yet this was a mere presumption, Because God tells us, Eccles. 9.1. No man knows either love or hatred by the things that Are before him.
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And sometimes, saith Solomon, God gives men riches to their hurt; And therefore this can be no evidence of a grounded assurance.
And sometime, Says Solomon, God gives men riches to their hurt; And Therefore this can be no evidence of a grounded assurance.
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Ninethly, That man that hath a good assurance, he is willing to be tried either by God or man, touching the truth of his assurance.
Ninthly, That man that hath a good assurance, he is willing to be tried either by God or man, touching the truth of his assurance.
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This you finde, Psal. 26.2, 3. Try me, O Lord, examine me, prove me, and try my reines,
This you find, Psalm 26.2, 3. Try me, Oh Lord, examine me, prove me, and try my reins,
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and my heart, for thy loving kindenesse is before me. As if he should say.and my heart, for thy loving kindness is before me. As if he should say.
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Lord, I make a profession, that I have thy loving kindnesse in mine eye, that I am assured thou lovest me;
Lord, I make a profession, that I have thy loving kindness in mine eye, that I am assured thou Lovest me;
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Lord, I put my soul upon the Trial: Do thou try me, if my heart be not right in my assurance.
Lord, I put my soul upon the Trial: Do thou try me, if my heart be not right in my assurance.
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And not by God onely, but they are willing to be tried by man also. And therefore you have that phrase of the Apostle, 1 Pet. 3.15. that when men ask you an account of the hope that is in you, you should be ready to give answer;
And not by God only, but they Are willing to be tried by man also. And Therefore you have that phrase of the Apostle, 1 Pet. 3.15. that when men ask you an account of the hope that is in you, you should be ready to give answer;
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that is, when men ask you what hopes you have of heaven, and upon what ground do you hope to be saved? the Apostle saith, you should be ready to give answer of that hope that is in you.
that is, when men ask you what hope's you have of heaven, and upon what ground do you hope to be saved? the Apostle Says, you should be ready to give answer of that hope that is in you.
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And who were they that should do so? they were those that had a good conscience, those men that had consciences free from sin,
And who were they that should do so? they were those that had a good conscience, those men that had Consciences free from since,
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and had evidence in their own consciences, that they belonged to God, they were ready, whoever asked them, to give a reason why they hoped for heaven.
and had evidence in their own Consciences, that they belonged to God, they were ready, whoever asked them, to give a reason why they hoped for heaven.
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Whereas a man that hath false perswasions of heaven and of his effectual calling, that man cannot endure to be tried either by God or man.
Whereas a man that hath false persuasions of heaven and of his effectual calling, that man cannot endure to be tried either by God or man.
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He is like the man that hath stolne goods in his house.
He is like the man that hath stolen goods in his house.
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A man that is an honest man, let the Constable come, let search be made, it never troubles him,
A man that is an honest man, let the Constable come, let search be made, it never Troubles him,
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because they are his own goods that be hath bought by his own mony:
Because they Are his own goods that be hath bought by his own money:
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but the Thief, when the Constable comes, and search is made, every Trunk that is opened, his heart trembles:
but the Thief, when the Constable comes, and search is made, every Trunk that is opened, his heart trembles:
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It is so with an unsound-hearted man;
It is so with an unsound-hearted man;
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a man that hath false assurance, he is afraid to be searched in point of his assurance,
a man that hath false assurance, he is afraid to be searched in point of his assurance,
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lest there should be a flaw found in it.
lest there should be a flaw found in it.
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Come to a man that hath false perswasions, (as to your Formalists, and those that are presumptuous to wretches) come to these men,
Come to a man that hath false persuasions, (as to your Formalists, and those that Are presumptuous to wretches) come to these men,
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and put this question unto them, Upon what ground do you hope for salvation.
and put this question unto them, Upon what ground do you hope for salvation.
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? What evidence can you give of your effectual calling? How can you make out upon Scripture-grounds, that you shall go to heaven? Such questions as these will puzzle an unsound heart, that he cannot give you any reasonable answer at all.
? What evidence can you give of your effectual calling? How can you make out upon Scripture-grounds, that you shall go to heaven? Such questions as these will puzzle an unsound heart, that he cannot give you any reasonable answer At all.
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And herein the difference is palpable between a grounded assurance and these false perswasions that wicked men have.
And herein the difference is palpable between a grounded assurance and these false persuasions that wicked men have.
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Tenthly, True assurance, whereever it is, it makes a man so to value the comforts of the Spirit of God, that he doth undervalue all other comforts in the world in comparison of them, Psal. 4.6. Lord, lift thou up the light of thy countenance upon me;
Tenthly, True assurance, wherever it is, it makes a man so to valve the comforts of the Spirit of God, that he does undervalue all other comforts in the world in comparison of them, Psalm 4.6. Lord, lift thou up the Light of thy countenance upon me;
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what then? and this shall more glad my heart, then when my corn and wine and oile increaseth.
what then? and this shall more glad my heart, then when my corn and wine and oil increases.
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Beloved, assurance, it doth so transport and raise up the heart, that it makes all things in the world, all comforts here below to be nothing in comparison of that.
beloved, assurance, it does so transport and raise up the heart, that it makes all things in the world, all comforts Here below to be nothing in comparison of that.
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The favour of Princes is nothing to that man that hath the favour of God;
The favour of Princes is nothing to that man that hath the favour of God;
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Life, and all the comforts of life, are nothing to that man that hath comfort in reference to his eternal life; Psal. 63.3. Thy loving kindnesse, O Lord, is better then life.
Life, and all the comforts of life, Are nothing to that man that hath Comfort in Referente to his Eternal life; Psalm 63.3. Thy loving kindness, Oh Lord, is better then life.
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David did not value his life, nor all the comforts of it, so as he valued the loving kindnesse of his God.David did not valve his life, nor all the comforts of it, so as he valued the loving kindness of his God.
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But now, a man that hath false perswasions, these do not so transport his spirit,
But now, a man that hath false persuasions, these do not so transport his Spirit,
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and take up the whole man, and fill the soul with joy unspeakable and full of glory;
and take up the Whole man, and fill the soul with joy unspeakable and full of glory;
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these do no whit abate his comforts in the world.
these do not whit abate his comforts in the world.
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A man you know that hath tasted hony, other things are of an unpleasant taste to him that are eaten after:
A man you know that hath tasted honey, other things Are of an unpleasant taste to him that Are eaten After:
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Beloved, assurance it is like hony;
beloved, assurance it is like honey;
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nothing so sweet to godly palate, as that is Now when a godly person tastes of the hony of assurance, all other outward comforts, they are but as gall and wormwood, things unpleasant to his taste and palate.
nothing so sweet to godly palate, as that is Now when a godly person tastes of the honey of assurance, all other outward comforts, they Are but as Gall and wormwood, things unpleasant to his taste and palate.
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And thus you see I have laid down ten particulars to you.
And thus you see I have laid down ten particulars to you.
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I would intreat you to distinguish in your own hearts, whether you are the people that have a true assurance,
I would entreat you to distinguish in your own hearts, whither you Are the people that have a true assurance,
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or onely false perswasions of your effectual calling.
or only false persuasions of your effectual calling.
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And let me tell you, the reason why I speak of this, is, because the most of men in the world do misse of heaven by false perswasions.
And let me tell you, the reason why I speak of this, is, Because the most of men in the world do miss of heaven by false persuasions.
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Where desperation damnes one soul, presumption damns a thousand.
Where desperation damnes one soul, presumption damns a thousand.
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I might say of this, as it was sung in the Triumphant song of David and Saul, Saul hath slain his thousands, but David his ten thousands:
I might say of this, as it was sung in the Triumphant song of David and Saul, Saul hath slave his thousands, but David his ten thousands:
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So I might say, desperation hath slain a thousand, but presumption ten thousand. Thousands and ten thousands are slain and undone for ever, by harbouring presumptuous and groundlesse perswasions of their effectual calling, when they are not.
So I might say, desperation hath slave a thousand, but presumption ten thousand. Thousands and ten thousands Are slave and undone for ever, by harbouring presumptuous and groundless persuasions of their effectual calling, when they Are not.
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2 PET. 1.10. Wherefore the rather, Brethren, Give all diligence to make your Calling and Election sure.2 PET. 1.10. Wherefore the rather, Brothers, Give all diligence to make your Calling and Election sure.
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THE Doctrine I am yet upon, drawn from these words is this, That Christians ought to put forth a great deal of diligence to make this sure to their soules, that they are effectually called by Jesus Christ.
THE Doctrine I am yet upon, drawn from these words is this, That Christians ought to put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ.
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In the prosecution of which I have handled many particulars, I now come in the close of this point to make a particular use of all that hath been said,
In the prosecution of which I have handled many particulars, I now come in the close of this point to make a particular use of all that hath been said,
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and so passe on to that other branch, to make, our election sure.
and so pass on to that other branch, to make, our election sure.
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And the Use I shall speak of, shall onely be an Use of Exhortation, and Direction My Exhortation shall be directed to two sorts of men.
And the Use I shall speak of, shall only be an Use of Exhortation, and Direction My Exhortation shall be directed to two sorts of men.
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First, to them that do enjoy and are assured of their effectual calling; who are called, and are assured they are so.
First, to them that do enjoy and Are assured of their effectual calling; who Are called, and Are assured they Are so.
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Secondly, to them that have sometime enjoyed this assurance, but now have lost or eclipsed the comfortable feeling of their assurance.
Secondly, to them that have sometime enjoyed this assurance, but now have lost or eclipsed the comfortable feeling of their assurance.
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Into these two heads I shall branch my discourse.
Into these two Heads I shall branch my discourse.
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And first, the exhortation or counsel I am to give, is to them that are assured of their effectual calling;
And First, the exhortation or counsel I am to give, is to them that Are assured of their effectual calling;
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that have done the work the Apostle here injoynes them; that have made sure their vocation, and by unquestionable evidence can say so.
that have done the work the Apostle Here enjoins them; that have made sure their vocation, and by unquestionable evidence can say so.
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And these I would advise to three particular duties. First, you should be directed rightly to use your assurance.
And these I would Advice to three particular duties. First, you should be directed rightly to use your assurance.
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Secondly, Carefully to preserve your assurance. Thirdly, Daily to improve your assurance.
Secondly, Carefully to preserve your assurance. Thirdly, Daily to improve your assurance.
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This is the threefold task that lies upon you, that enjoy this rich jewel of assurance.
This is the threefold task that lies upon you, that enjoy this rich jewel of assurance.
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First, You are to take care, that you rightly use and manage your assurance.
First, You Are to take care, that you rightly use and manage your assurance.
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A thing hardly gotten, if it be not well managed, a man may enjoy it in a way of losse to himselfe.
A thing hardly got, if it be not well managed, a man may enjoy it in a Way of loss to himself.
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To use assurance well is the great Art of a Christian.
To use assurance well is the great Art of a Christian.
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And here (that I might speak distinctly to this direction) I shall lay down eight particulars,
And Here (that I might speak distinctly to this direction) I shall lay down eight particulars,
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as concomitants, or gracious qualifications, which must accompany you in a condition of assurance; As
as concomitants, or gracious qualifications, which must accompany you in a condition of assurance; As
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First, You must use and manage your assurance with humility, in case you use it well.
First, You must use and manage your assurance with humility, in case you use it well.
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Assured Christians must be humble Christians. The more high you are in comforts, the more low you should be in Spirit.
Assured Christians must be humble Christians. The more high you Are in comforts, the more low you should be in Spirit.
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You know the fullest eares of corn hang down their head lowest, when light and flashy darnel that hath nothing of worth in it, lifts up its head on high.
You know the Fullest ears of corn hang down their head lowest, when Light and flashy darnel that hath nothing of worth in it, lifts up its head on high.
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Assured Christians, they are like your full and ripe eares of corn;
Assured Christians, they Are like your full and ripe ears of corn;
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the more full they are of this fruit of the Spirit, assurance, the more low do they,
the more full they Are of this fruit of the Spirit, assurance, the more low do they,
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and should they hang down their heads.
and should they hang down their Heads.
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It is your empty barrels make a noise, when your full vessels though you strike them, will not sound:
It is your empty barrels make a noise, when your full vessels though you strike them, will not found:
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It is those Christians that are most empty of faith, and most empty of assurance, that make most noise,
It is those Christians that Are most empty of faith, and most empty of assurance, that make most noise,
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and are most proud of their gifts and graces; when your assured Christians they are like vessels full of the best liquor; that makethe least noise.
and Are most proud of their Gifts and graces; when your assured Christians they Are like vessels full of the best liquour; that maketh least noise.
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The fuller God hath fil'd you with this comfort, the more you should shine forth in humility.
The fuller God hath filled you with this Comfort, the more you should shine forth in humility.
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As Paul when he saith, Christ loved him, and gave himselfe for him;
As Paul when he Says, christ loved him, and gave himself for him;
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when he was most full of comforts, he was most fill'd with humility, and said, I live, yet not I, but Christ liveth in me.
when he was most full of comforts, he was most filled with humility, and said, I live, yet not I, but christ lives in me.
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Secondly, You must manage your assurance with a high valuation of the comforts of God in you.
Secondly, You must manage your assurance with a high valuation of the comforts of God in you.
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A man that hath received a benefit, if he do not value it, it is a provocation to the man that gave it, either to repent of his gift, or take it away.
A man that hath received a benefit, if he do not valve it, it is a provocation to the man that gave it, either to Repent of his gift, or take it away.
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David when he had assurance, mark how he values it: Psal. 63.3. Thy loving kindnesse is better then life. David when he had assurance, mark how he value's it: Psalm 63.3. Thy loving kindness is better then life.
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He valued the comforts of his God, and the shining of Gods countenance better then life. And Psal. 4.6.
He valued the comforts of his God, and the shining of God's countenance better then life. And Psalm 4.6.
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Lift thou up the light of thy countenance upon me, and that shall more glad me, Lift thou up the Light of thy countenance upon me, and that shall more glad me,
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then when my corn and wine and oile increaseth.
then when my corn and wine and oil increases.
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David would more value the comforts of Gods Spirit, then any other comfort in the world.David would more valve the comforts of God's Spirit, then any other Comfort in the world.
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Assured Christians, that use assurance rightly, they must put a high valuation and worth upon it.
Assured Christians, that use assurance rightly, they must put a high valuation and worth upon it.
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And the reason is, Because you will not then easily part with your assurance for a base and beggerly lust,
And the reason is, Because you will not then Easily part with your assurance for a base and beggarly lust,
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and for a fruitlesse sinne, if once you know the value and worth of it.
and for a fruitless sin, if once you know the valve and worth of it.
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Thirdly, Your assurance must make you to live with a weaned heart from the comforts of this world, 2 Cor. 4. the last verse, compared with Chapt. 5.1. The Apostle tels you, We doe not look after the things that are seen, that are temporal.
Thirdly, Your assurance must make you to live with a weaned heart from the comforts of this world, 2 Cor. 4. the last verse, compared with Chapter 5.1. The Apostle tells you, We do not look After the things that Are seen, that Are temporal.
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What made the Apostle not to look after worldly things? he gives the reason, For when this house of ours is dissolved, we have a dwelling with God, eternal in the heavens.
What made the Apostle not to look After worldly things? he gives the reason, For when this house of ours is dissolved, we have a Dwelling with God, Eternal in the heavens.
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As if he should say, That's the reason we do not look after the world, as worldly men do;
As if he should say, That's the reason we do not look After the world, as worldly men do;
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for we know that when we leave this world, we have a heaven to go to.
for we know that when we leave this world, we have a heaven to go to.
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The assurance of the Blessednes of their future being, did make them undervalue the world, as a thing not worthy the glance of the eye;
The assurance of the Blessedness of their future being, did make them undervalue the world, as a thing not worthy the glance of the eye;
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Persons that have assurance, can say as Philip said to Christ, John 14.8. Shew us, saith Philip, the Father, and it sufficeth us.
Persons that have assurance, can say as Philip said to christ, John 14.8. Show us, Says Philip, the Father, and it Suffices us.
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Thus saith a gracious heart, O sweet Jesus, shew us but thy favour;
Thus Says a gracious heart, Oh sweet jesus, show us but thy favour;
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assure but my soule, that thy Father is a reconciled Father to me in thy selfe, that he is my Father as well as thy Father;
assure but my soul, that thy Father is a reconciled Father to me in thy self, that he is my Father as well as thy Father;
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Shew me but the Father, and it sufficeth me; though I have little or nothing in the world, this shall suffice me.
Show me but the Father, and it Suffices me; though I have little or nothing in the world, this shall suffice me.
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Gracious hearts, that live in the enjoyment of assurance, they ought to live with a weaned heart from the comforts of this world.
Gracious hearts, that live in the enjoyment of assurance, they ought to live with a weaned heart from the comforts of this world.
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Men that have tasted hony or some other sweet morsel, they do distaste all other things, though of themselves very pleasant:
Men that have tasted honey or Some other sweet morsel, they do distaste all other things, though of themselves very pleasant:
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So men that have tasted of this hony of Gods love, and the sweetnesse of this grace of assurance;
So men that have tasted of this honey of God's love, and the sweetness of this grace of assurance;
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it will make them distaste and disrelish all the things of this world, though of themselves pleasant & good.
it will make them distaste and disrelish all the things of this world, though of themselves pleasant & good.
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If a man look on the Sun it dazles his eyes, that he cannot discern colours about him;
If a man look on the Sun it dazzles his eyes, that he cannot discern colours about him;
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so he that beholds the light of Gods countenance, will not look upon the things here below.
so he that beholds the Light of God's countenance, will not look upon the things Here below.
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I may allude to that place, Luke 5.39. No man, saith Christ, having drunk old wine, straight way desireth new;
I may allude to that place, Lycia 5.39. No man, Says christ, having drunk old wine, straight Way Desires new;
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for he saith, The old is better. for he Says, The old is better.
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His meaning is this, No man that hath had a taste of Jesus Christ, & hath had communion and fellowship with Jesus Christ,
His meaning is this, No man that hath had a taste of jesus christ, & hath had communion and fellowship with jesus christ,
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and lain under the Ministery of Jesus Christ; no man that hath drunk of this old wine, will say, new is better;
and lain under the Ministry of jesus christ; no man that hath drunk of this old wine, will say, new is better;
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to have other comforts, and other pleasures, is better; no man will say this, saith Christ.
to have other comforts, and other pleasures, is better; no man will say this, Says christ.
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And so he compares his Ministery, and his doctrine, and the comfort Gods people have thereby, to old wine:
And so he compares his Ministry, and his Doctrine, and the Comfort God's people have thereby, to old wine:
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Beloved, so I say, men that have drunk draughts of this wine of consolation, and men that are set•edly assured,
beloved, so I say, men that have drunk draughts of this wine of consolation, and men that Are set•edly assured,
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and have had a taste that the Lord is gracious, no man will now say, that the world is better, and the comforts below better.
and have had a taste that the Lord is gracious, no man will now say, that the world is better, and the comforts below better.
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No, the assurance of Gods love should wean a mans heart from all the comforts of the world.
No, the assurance of God's love should wean a men heart from all the comforts of the world.
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As old Jacob said, when he saw his sonne Joseph in his old age, after he had made many a prayer, and shed many a tear;
As old Jacob said, when he saw his son Joseph in his old age, After he had made many a prayer, and shed many a tear;
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O Joseph my sonne is yet alive, I have enough. O Joseph my son is yet alive, I have enough.
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As was the carriage of Jacob to Joseph, the same should be the carriage of a Christian towards Christ.
As was the carriage of Jacob to Joseph, the same should be the carriage of a Christian towards christ.
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If he can say, My Joseph, my Jesus is alive in my heart; I having him, have enough;
If he can say, My Joseph, my jesus is alive in my heart; I having him, have enough;
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this comfort should ravish his spirit.
this Comfort should ravish his Spirit.
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Paul when he was rapt up into the third heaven, was so transported that he knew not whether he was in the body or no;Paul when he was rapt up into the third heaven, was so transported that he knew not whither he was in the body or no;
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so are the people of God ravished with heavenly consolations, that they minde not these earthly things.
so Are the people of God ravished with heavenly consolations, that they mind not these earthly things.
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It is a speech that Bernard hath, That to whomsoever Jesus Christ once becomes sweet, that he can taste the sweetnesse of his love, It is a speech that Bernard hath, That to whomsoever jesus christ once becomes sweet, that he can taste the sweetness of his love,
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and the sweetness of his mercy, this very sweetnesse in Christs love will imbitter the world unto him.
and the sweetness of his mercy, this very sweetness in Christ love will embitter the world unto him.
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Fourthly, you are to manage and use your assurance with tenderness of conscience against sinne. Assured Christians should be tender-conscienced Christians. Psal. 85.8. God will speak peace to his people; but mark the duty:
Fourthly, you Are to manage and use your assurance with tenderness of conscience against sin. Assured Christians should be tender-conscienced Christians. Psalm 85.8. God will speak peace to his people; but mark the duty:
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they must not turn again unto folly. they must not turn again unto folly.
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They must not run again into sinne, they must be tender of sin, and then God will speak peace to his people.
They must not run again into sin, they must be tender of since, and then God will speak peace to his people.
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Sin (as I once told you) will be like wind in the bowels of the earth.
since (as I once told you) will be like wind in the bowels of the earth.
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Philosophers say, Earthquakes and ruptures are occasioned by winde got into the bowels and cavernes of the earth, which having no place for vent, it overturnes mountaines and buildings:
Philosophers say, Earthquakes and ruptures Are occasioned by wind god into the bowels and caverns of the earth, which having no place for vent, it overturns Mountains and buildings:
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Beloved, sinne in the heart will do the like; it will make the heart quake and tremble if it be there;
beloved, sin in the heart will do the like; it will make the heart quake and tremble if it be there;
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it will prove the grave of thy comforts, and the resurrection of thy feares. Therefore Christians that are assured, they must take heed of sinne;
it will prove the grave of thy comforts, and the resurrection of thy fears. Therefore Christians that Are assured, they must take heed of sin;
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if they would keep their comforts, they must keep their hearts that sin get not into their consciences.
if they would keep their comforts, they must keep their hearts that since get not into their Consciences.
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Beloved, they that are assured Christians, they know how difficultly they did attain this assurance,
beloved, they that Are assured Christians, they know how difficultly they did attain this assurance,
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and they know how sweetly they enjoy this assurance, and that will make them very tender, that they do not lose a thing so hardly gotten and sweetly enjoyed for a trivial lust;
and they know how sweetly they enjoy this assurance, and that will make them very tender, that they do not loose a thing so hardly got and sweetly enjoyed for a trivial lust;
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that they lose not their former evidences, and revive former terrors.
that they loose not their former evidences, and revive former terrors.
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Fifthly, Assurance must be managed with patience in bearing any outward affliction that you may meet with in the world.
Fifthly, Assurance must be managed with patience in bearing any outward affliction that you may meet with in the world.
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Assured Christians must be patient Christians, Heb. 10.34. They suffered joyfully the spoyling of their goods, knowing that they had in heaven a better and more enduring substance;
Assured Christians must be patient Christians, Hebrew 10.34. They suffered joyfully the spoiling of their goods, knowing that they had in heaven a better and more enduring substance;
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and that made the Saints of God tush and scorn at all the losses they met with in the world.
and that made the Saints of God tush and scorn At all the losses they met with in the world.
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Suppose a man be at Sea, and have precious jewels and pearles aboard with him;
Suppose a man be At Sea, and have precious Jewels and Pearls aboard with him;
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if the man can be but sure he shall save his own life, and save his jewels,
if the man can be but sure he shall save his own life, and save his Jewels,
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though he lose the Casket, though he lose the box, that will not much trouble him:
though he loose the Casket, though he loose the box, that will not much trouble him:
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Thou that art sure of heaven, thou canst never lose that pearle, thy soul; thou maist lose the shell, thy life;
Thou that art sure of heaven, thou Canst never loose that pearl, thy soul; thou Mayest loose the shell, thy life;
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thou maist lose the Casket, thou shalt never lose the jewel;
thou Mayest loose the Casket, thou shalt never loose the jewel;
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and shall that trouble thee? If thou art an assured Christian, be sure whatever storme of Temptation blow upon thee, thou shalt only lose the box, never lose the pearle.
and shall that trouble thee? If thou art an assured Christian, be sure whatever storm of Temptation blow upon thee, thou shalt only loose the box, never loose the pearl.
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This therefore should make assured Christians to be patient Christians, what ever they shall undergo here in the world.
This Therefore should make assured Christians to be patient Christians, what ever they shall undergo Here in the world.
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I have read a story in Fox his Acts and Monuments, of a woman, who when she came to be tried for her Religion before Bonner, that bloody Bishop;
I have read a story in Fox his Acts and Monuments, of a woman, who when she Come to be tried for her Religion before Bonner, that bloody Bishop;
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he threatened her, he would take away her husband from her; saith she, Christ is my husband;
he threatened her, he would take away her husband from her; Says she, christ is my husband;
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I will take away thy childe: Christ, saith she, is better to me then ten sonnes;
I will take away thy child: christ, Says she, is better to me then ten Sons;
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I will strip thee, saith he, of all thy outward comforts: yea but Christ is mine, and you cannot strip me of him, saith she.
I will strip thee, Says he, of all thy outward comforts: yea but christ is mine, and you cannot strip me of him, Says she.
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The thoughts of this bore up the womans heart;
The thoughts of this boar up the woman's heart;
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spoile her of all, and take away all, yet Christ was hers, and they could not take him away.
spoil her of all, and take away all, yet christ was hers, and they could not take him away.
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O Beloved, when thy soul lives in the assurance of Gods love, and of thy calling to grace and glory;
O beloved, when thy soul lives in the assurance of God's love, and of thy calling to grace and glory;
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this should make you wonderful patient to endure what ever you shall meet with here below.
this should make you wondered patient to endure what ever you shall meet with Here below.
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It was the speech of that famous servant of God, holy Bradford, when a company of his fellow prisoners were that morning to go to be burnt, saith Bradford, O my fellowsufferers, be chearful,
It was the speech of that famous servant of God, holy Bradford, when a company of his fellow Prisoners were that morning to go to be burned, Says Bradford, Oh my fellow sufferers, be cheerful,
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for though we are all of us to have a bitter breakfast, yet truly we shall have a chearful dinner.
for though we Are all of us to have a bitter breakfast, yet truly we shall have a cheerful dinner.
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Here you see how assured Christians, their comforts in God did so transport their hearts, that it made them overlook,
Here you see how assured Christians, their comforts in God did so transport their hearts, that it made them overlook,
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and with patience bear all afflictions they were to meet with. You have a remarkable phrase, Esa. 33.24. The Inhabitants of Sion shall not say, I am sick, the people that dwell therein, shall be forgiven their iniquity. A strange passage;
and with patience bear all afflictions they were to meet with. You have a remarkable phrase, Isaiah 33.24. The Inhabitants of Sion shall not say, I am sick, the people that dwell therein, shall be forgiven their iniquity. A strange passage;
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he doth not say, they were not sick, but the text saith, they should not say so.
he does not say, they were not sick, but the text Says, they should not say so.
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And what's the reason? why should the people forget their sorrows, & forget their pains? this should make them;
And what's the reason? why should the people forget their sorrows, & forget their pains? this should make them;
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the Lord had forgiven them their iniquities. The sense of pardon took away the sense of pain.
the Lord had forgiven them their iniquities. The sense of pardon took away the sense of pain.
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And Beloved, Christians should walk thus to shew that trouble should not daunt them, and afflictions never startle them;
And beloved, Christians should walk thus to show that trouble should not daunt them, and afflictions never startle them;
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you that are assured Christians, you should be patient Christians under all sufferings.
you that Are assured Christians, you should be patient Christians under all sufferings.
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And take this for a rule, that God takes impatience more unkindly at assured Christians hands,
And take this for a Rule, that God Takes impatience more unkindly At assured Christians hands,
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then at the hands of any men in the world besides:
then At the hands of any men in the world beside:
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Because if God give thee assurance, he hath given thee a seal in thy own brest, that all shall work for thy good;
Because if God give thee assurance, he hath given thee a seal in thy own breast, that all shall work for thy good;
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and wilt thou be impatient? He hath given thee a seal in thy own brest, that heaven shall make amends for all;
and wilt thou be impatient? He hath given thee a seal in thy own breast, that heaven shall make amends for all;
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and wilt thou be angry? God will take this more unkindly at them then any.
and wilt thou be angry? God will take this more unkindly At them then any.
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Sixtly, Assurance should be managed with indeared love to Jesus Christ. Assured Christians should be Christloving Christians.
Sixty, Assurance should be managed with endeared love to jesus christ. Assured Christians should be Christloving Christians.
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When Christ told Mary Magdalen, Thy sins which are many are forgiven thee, When she had assurance, her sinnes were pardoned, what saith Christ? Much was forgiven her, therefore she loved much:
When christ told Marry Magdalen, Thy Sins which Are many Are forgiven thee, When she had assurance, her Sins were pardoned, what Says christ? Much was forgiven her, Therefore she loved much:
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because she was sensible much was forgiven her, she would shew forth much love to Jesus Christ.
Because she was sensible much was forgiven her, she would show forth much love to jesus christ.
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And the reason is, because it was Christs love brought those Christians into a State of salvation,
And the reason is, Because it was Christ love brought those Christians into a State of salvation,
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and his love likewise that gave them assurance of their own call, and this should indear their hearts to Jesus Christ.
and his love likewise that gave them assurance of their own call, and this should endear their hearts to jesus christ.
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Seventhly, Assurance should be managed with abundance of compassion towards those Christians that are tempted & troubled by Satan.
Seventhly, Assurance should be managed with abundance of compassion towards those Christians that Are tempted & troubled by Satan.
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Assured Christians should be compassionate Christians.
Assured Christians should be compassionate Christians.
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If God have given you assurance of his love, you should carry compassionate brests towards your Brethren, who remain behinde in great distress and perplexity, that lie tossed and turmoiled by Temptations.
If God have given you assurance of his love, you should carry compassionate breasts towards your Brothers, who remain behind in great distress and perplexity, that lie tossed and turmoiled by Temptations.
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When a ship is brought safe to the haven, if they have any bowels, when they see another ship in the main Ocean strugling for life in the midst of the waters, they will pity them:
When a ship is brought safe to the Haven, if they have any bowels, when they see Another ship in the main Ocean struggling for life in the midst of the waters, they will pity them:
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You that have got assurance, you are come to a safe harbour;
You that have god assurance, you Are come to a safe harbour;
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but your tempted Brethren, they are tossed upon the waves and tempests of temptation, you should now have compassionate hearts towards tempted Christians. 2 Cor. 1.4. The Apostle tells us, The Lord hath comforted us in all our tribulation, that we might comfort others with the same comforts, wherewith we our selves are comforted of God.
but your tempted Brothers, they Are tossed upon the waves and tempests of temptation, you should now have compassionate hearts towards tempted Christians. 2 Cor. 1.4. The Apostle tells us, The Lord hath comforted us in all our tribulation, that we might Comfort Others with the same comforts, wherewith we our selves Are comforted of God.
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It was the work and task of the Apostle, and them with him, that they having comforts and assurance from God, they would labour to comfort others,
It was the work and task of the Apostle, and them with him, that they having comforts and assurance from God, they would labour to Comfort Others,
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and bear up others, and establish others, that they might rejoyce, and receive the same comforts with themselves.
and bear up Others, and establish Others, that they might rejoice, and receive the same comforts with themselves.
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Hence you read, 1 Pet. 3.8, 9. Be pitiful, be compassionate to your Brethren, love as Brethren.
Hence you read, 1 Pet. 3.8, 9. Be pitiful, be compassionate to your Brothers, love as Brothers.
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Now upon what ground doth the Apostle presse this compassion.
Now upon what ground does the Apostle press this compassion.
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Read verse 9. Knowing, saith he, that you are hereunto called, that you should inherit a blessing.
Read verse 9. Knowing, Says he, that you Are hereunto called, that you should inherit a blessing.
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As if he should say, upon this ground I woo you to be compassionate because you are called to inherit a blessing;
As if he should say, upon this ground I woo you to be compassionate Because you Are called to inherit a blessing;
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that is, you know and are assured, that you are a blessed people, and you shall be a saved people,
that is, you know and Are assured, that you Are a blessed people, and you shall be a saved people,
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therefore have compassion on your brethren, who are tempted and troubled, that you might bring them to the same pitch of comfort you are brought to.
Therefore have compassion on your brothers, who Are tempted and troubled, that you might bring them to the same pitch of Comfort you Are brought to.
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Eighthly, Assurance should be managed with chearfulnesse of heart: Assured Christians should be chearful Christians.
Eighthly, Assurance should be managed with cheerfulness of heart: Assured Christians should be cheerful Christians.
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We read Nehem. 2.1, 2. That Nehemiah all the while he was before the face of the King,
We read Nehemiah 2.1, 2. That Nehemiah all the while he was before the face of the King,
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and in the presence of the King, the Text saith, Nehemiah for a long time was not sad:
and in the presence of the King, the Text Says, Nehemiah for a long time was not sad:
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the Kings presence did so cheare up Nehemiahs heart. Now to this I would allude:
the Kings presence did so cheer up Nehemiah's heart. Now to this I would allude:
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If the presence and face of King Artaxerxes did make Nehemiah, that for a long time he was not sad before him;
If the presence and face of King Artaxerxes did make Nehemiah, that for a long time he was not sad before him;
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Oh how much more should the face of God, and the presence of God in a mans soul,
O how much more should the face of God, and the presence of God in a men soul,
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and the favour of God towards a man, how much more should this keep thee from being sad in Gods presence, from a lumpish and Melancholy and sad spirit? Thou art in the presence of a King, in the favour of God,
and the favour of God towards a man, how much more should this keep thee from being sad in God's presence, from a lumpish and Melancholy and sad Spirit? Thou art in the presence of a King, in the favour of God,
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and this should keep thee from being sad and heavy.
and this should keep thee from being sad and heavy.
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None in the world have greater grounds of joy then those that live in a constant assurance of the love of God towards them.
None in the world have greater grounds of joy then those that live in a constant assurance of the love of God towards them.
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It is for condemned men, that are condemned to the Gallows, to hang down their heads and wring their hands;
It is for condemned men, that Are condemned to the Gallows, to hang down their Heads and wring their hands;
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but let the pardoned people of the Lord rejoyce.
but let the pardoned people of the Lord rejoice.
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The man that is condemned, he hangs down his head, but the man that comes pardoned from the barre, with what a chearful countenance will that man come? you are all a people pardoned by your God, you may well be a rejoycing people:
The man that is condemned, he hangs down his head, but the man that comes pardoned from the bar, with what a cheerful countenance will that man come? you Are all a people pardoned by your God, you may well be a rejoicing people:
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I remember a passage I have read in D. Halls Works, in his Meditations upon the Creatures, speaking of a little Bird called Robbinred-brest, that when he was in his study, came chirping at the window,
I Remember a passage I have read in D. Halls Works, in his Meditations upon the Creatures, speaking of a little Bird called Robbinred-brest, that when he was in his study, Come chirping At the window,
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and leaping upon his book, and singing a great while together; upon this sight he breaks out into this contemplation.
and leaping upon his book, and singing a great while together; upon this sighed he breaks out into this contemplation.
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O this little silly Bird, that doth not know where to pick up the next crum, that doth not know where to pitch and rest it selfe for the next night,
O this little silly Bird, that does not know where to pick up the next crumb, that does not know where to pitch and rest it self for the next night,
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yet behold, how chearfully doth this Bird sing, when man, and a Christian man that knows God to be his Father, that hath not only crumbs of ourward blessings but whole morsels of inward comfort,
yet behold, how cheerfully does this Bird sing, when man, and a Christian man that knows God to be his Father, that hath not only crumbs of ourward blessings but Whole morsels of inward Comfort,
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and can drink draughts of inward consolation:
and can drink draughts of inward consolation:
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Christians, that have a God, and a heaven, that have Christ and glory, yet they cannot be merry,
Christians, that have a God, and a heaven, that have christ and glory, yet they cannot be merry,
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as a poor Bird can be: and truly it is a good Meditation:
as a poor Bird can be: and truly it is a good Meditation:
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Many times people that are called by Jesus Christ, and have ground and assurance of their everlasting happinesse by him,
Many times people that Are called by jesus christ, and have ground and assurance of their everlasting happiness by him,
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yet they cannot be so merry as a poor Bird will be;
yet they cannot be so merry as a poor Bird will be;
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Birds in the morning will be chirping and singing, as if nothing lay at the heart,
Birds in the morning will be chirping and singing, as if nothing lay At the heart,
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when a Christian is sad, and vexing, and wearying out his life in discontents and sorrowes; this becomes not a Christian.
when a Christian is sad, and vexing, and wearying out his life in discontents and sorrows; this becomes not a Christian.
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Assured Christians they should be chearful Christians. Ninthly, Assured Christians they should be thankful Christians.
Assured Christians they should be cheerful Christians. Ninthly, Assured Christians they should be thankful Christians.
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For one to give a man a promise, it is worth thanks, but when a man shall not onely give,
For one to give a man a promise, it is worth thanks, but when a man shall not only give,
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but assure that Promise, that he will make it good; that is more thanksworthy.
but assure that Promise, that he will make it good; that is more thanksworthy.
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Beloved, if God had only promised you a heaven, and had given no assurance, it was thanks-worthy,
beloved, if God had only promised you a heaven, and had given no assurance, it was thanks-worthy,
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but when God shall give thee his Broad Seal, that shall seal thee up to the day of Redemption,
but when God shall give thee his Broad Seal, that shall seal thee up to the day of Redemption,
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and when God shall give thee an assurance in thy own brest, thou shalt go to heaven,
and when God shall give thee an assurance in thy own breast, thou shalt go to heaven,
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and go to God, this should much more make thee in thy Spirit blesse thy God.
and go to God, this should much more make thee in thy Spirit bless thy God.
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It is a speech of the Prophet David, My soule, blesse thou the Lord for his marvellous loving kindnesse.
It is a speech of the Prophet David, My soul, bless thou the Lord for his marvellous loving kindness.
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Thou hast kindnesse, and thou hast marvellous loving kindnesse; My soul blesse God for this. David would not keep back Gods praises, seeing God would not keep back Davids comforts.
Thou hast kindness, and thou hast marvellous loving kindness; My soul bless God for this. David would not keep back God's praises, seeing God would not keep back Davids comforts.
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In heaven we shall break forth into admiration, because we have good things in possession; here we should break forth into thanksgiving, because we have them in expectation.
In heaven we shall break forth into admiration, Because we have good things in possession; Here we should break forth into thanksgiving, Because we have them in expectation.
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And thus I have done with the first part of my direction to you that are assured Christians, you should labour first rightly to use your assurance.
And thus I have done with the First part of my direction to you that Are assured Christians, you should labour First rightly to use your assurance.
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Secondly, All you that are assured Christians, you are to be directed carefully to keep and preserve your assurance.
Secondly, All you that Are assured Christians, you Are to be directed carefully to keep and preserve your assurance.
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There is no lesse skill, saith the Poet, to be put forth in keeping vertue, then in getting of it.
There is no less skill, Says the Poet, to be put forth in keeping virtue, then in getting of it.
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It is said of Hannibal, he was a skilful souldier to get victories, but he had no skill to keep them, when gotten;
It is said of Hannibal, he was a skilful soldier to get victories, but he had no skill to keep them, when got;
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It may be said so of us, Christians can get assurance, but they have not the skill to keep it, when they have got it.
It may be said so of us, Christians can get assurance, but they have not the skill to keep it, when they have god it.
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This therefore I am now to press, that you would be careful to preserve your assurance.
This Therefore I am now to press, that you would be careful to preserve your assurance.
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And here in speaking of this, I shall lay down two particulars; that in case you would keep your assurance, there are some things you must do;
And Here in speaking of this, I shall lay down two particulars; that in case you would keep your assurance, there Are Some things you must do;
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and some things you must avoid and take heed of.
and Some things you must avoid and take heed of.
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First, There are some things you must do, and those I shall comprize under 2 or 3 heads.
First, There Are Some things you must do, and those I shall comprise under 2 or 3 Heads.
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First, In case you would keep assurance, you are to keep close in communion with your God, in the exercise of the duty of godlinesse.
First, In case you would keep assurance, you Are to keep close in communion with your God, in the exercise of the duty of godliness.
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The more you keep grace, the more you will keep your comforts.
The more you keep grace, the more you will keep your comforts.
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And here that I may branch out this direction, I shall comprize these duties under four heads,
And Here that I may branch out this direction, I shall comprise these duties under four Heads,
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and shew you from Scripture, that keeping close to God in the use of four duties, will be a ready way to keep your assurance in you.
and show you from Scripture, that keeping close to God in the use of four duties, will be a ready Way to keep your assurance in you.
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As first, keep close to God in the duty of prayer, John 16.24. Ask, saith Christ, and your joy shall be full.
As First, keep close to God in the duty of prayer, John 16.24. Ask, Says christ, and your joy shall be full.
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Ask, that your joy may be full; implying that if you keep close to God in the duty of prayer, after assurance;
Ask, that your joy may be full; implying that if you keep close to God in the duty of prayer, After assurance;
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your spirits shall be compleat and full. Secondly, Keep close to God, in the duty of reading the Word often.
your spirits shall be complete and full. Secondly, Keep close to God, in the duty of reading the Word often.
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By often reading the Word, you will often meet with Promises and supports for your comfort.
By often reading the Word, you will often meet with Promises and supports for your Comfort.
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That's the reason men lessen in comforts, because men do not frequently read the Word;
That's the reason men lessen in comforts, Because men do not frequently read the Word;
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you cannot read a Chapter, but you will finde there a prop for faith, and a prop for assurance.
you cannot read a Chapter, but you will find there a prop for faith, and a prop for assurance.
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Keeping constant to the Word, and that's the way to keep your assurance, 1 John 5.13. These things have I written to you that believe, that you might know, that you have eternal life.
Keeping constant to the Word, and that's the Way to keep your assurance, 1 John 5.13. These things have I written to you that believe, that you might know, that you have Eternal life.
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These things have I writ, not onely, that you have life, but that you might know it.
These things have I writ, not only, that you have life, but that you might know it.
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By reading the writings of John, John tells them, they might the better know they should live for ever, and everlastingly be saved.
By reading the writings of John, John tells them, they might the better know they should live for ever, and everlastingly be saved.
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Keep close to God in reading his written Word, and this will be of great use.
Keep close to God in reading his written Word, and this will be of great use.
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Because there are Promises scattered throughout the veines of Scripture.
Because there Are Promises scattered throughout the Veins of Scripture.
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Not a Scripture almost you can read, but there is a promise or support for your faith one way o• other.
Not a Scripture almost you can read, but there is a promise or support for your faith one Way o• other.
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Thirdly, Keep close to God in a constant and consciencious hearing of his Word, and this is a great means to get assurance, Luke 1.76. Thou shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his way;
Thirdly, Keep close to God in a constant and conscientious hearing of his Word, and this is a great means to get assurance, Lycia 1.76. Thou shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his Way;
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that is, thou shalt go to prepare the peoples hearts that they may receive Jesus Christ that followes after.
that is, thou shalt go to prepare the peoples hearts that they may receive jesus christ that follows After.
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This is spoken of John Baptist. And what was the effect of hearing John preach? To give knowlege of salvation to his people,
This is spoken of John Baptist. And what was the Effect of hearing John preach? To give knowledge of salvation to his people,
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for the remission of their sins; for the remission of their Sins;
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not onely to give them salvation, but to give them knowledge and assurance of this salvation.
not only to give them salvation, but to give them knowledge and assurance of this salvation.
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O live under the Ministery, and under John Baptists Ministery, that preacheth repentance and humiliation, and that is the Ministery will give most assurance of your salvation.
O live under the Ministry, and under John Baptists Ministry, that Preacheth Repentance and humiliation, and that is the Ministry will give most assurance of your salvation.
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Fourthly, Keep in communion with God, in a daily trying and examining your own hearts. Gal. 6.4. If any man think himselfe to be somewhat, when he is nothing, he deceiveth himselfe;
Fourthly, Keep in communion with God, in a daily trying and examining your own hearts. Gal. 6.4. If any man think himself to be somewhat, when he is nothing, he deceives himself;
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but let every man prove his own works, and then he shall have rejoycing in himselfe. but let every man prove his own works, and then he shall have rejoicing in himself.
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That is, let a man examine himselfe, and prove his heart, and this will be a means to work joy in the heart, that they shall have comfort and joy in themselves in the assurance of their happiness.
That is, let a man examine himself, and prove his heart, and this will be a means to work joy in the heart, that they shall have Comfort and joy in themselves in the assurance of their happiness.
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Beloved what's the reason you do not keep assurance? the reason is, you keep not close to God in a way of communion in these duties of holinesse, you keep not to God in a way of prayer,
beloved what's the reason you do not keep assurance? the reason is, you keep not close to God in a Way of communion in these duties of holiness, you keep not to God in a Way of prayer,
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and reading, and examining your hearts, and proving your comforts, and your own estate, and that's the reason you are no more full, and no more firm.
and reading, and examining your hearts, and proving your comforts, and your own estate, and that's the reason you Are no more full, and no more firm.
cc vvg, cc vvg po22 n2, cc vvg po22 n2, cc po22 d n1, cc d|vbz dt n1 pn22 vbr dx av-dc j, cc dx av-dc j.
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Secondly, if you would keep your comforts, keep your conscience clear from harbouring the guilt of linne, Job 11.14 15. I iniquity be in thy hands, put it far away;
Secondly, if you would keep your comforts, keep your conscience clear from harbouring the guilt of linne, Job 11.14 15. I iniquity be in thy hands, put it Far away;
ord, cs pn22 vmd vvi po22 n2, vvb po22 n1 j p-acp vvg dt n1 pp-f zz, n1 crd crd pns11 n1 vbi p-acp po21 n2, vvb pn31 av-j av;
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if sinne be in thy conversation, away with it. Let not sinne be in thy heart, nor in thy house;
if sin be in thy Conversation, away with it. Let not sin be in thy heart, nor in thy house;
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then shalt thou list up thy face to God without spot, thou shalt be stedfast before him, and not fear. then shalt thou list up thy face to God without spot, thou shalt be steadfast before him, and not Fear.
av vm2 pns21 vvb a-acp po21 n1 p-acp np1 p-acp n1, pns21 vm2 vbi j p-acp pno31, cc xx vvi.
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This will ballance thy spirit, and keep thy heart from fear, and keep thee in a stedfast assurance,
This will balance thy Spirit, and keep thy heart from Fear, and keep thee in a steadfast assurance,
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if thou keep thy conscience clear.
if thou keep thy conscience clear.
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Thirdly, If thou wouldst keep assurance, gather and heap together all the experiences thou hast had of God in thy heart in times past.
Thirdly, If thou Wouldst keep assurance, gather and heap together all the experiences thou hast had of God in thy heart in times past.
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I called to remembrance the dayes of old, Psal. 77.7. Call to remembrance all the experiences thou hast had of God, and had of Christ,I called to remembrance the days of old, Psalm 77.7. Call to remembrance all the experiences thou hast had of God, and had of christ,
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and of thy own grace, and the fruits of Gods Spirit in thy own soul, and this will wonderfully keep up thy assurance. Rom. 5.4.
and of thy own grace, and the fruits of God's Spirit in thy own soul, and this will wonderfully keep up thy assurance. Rom. 5.4.
cc pp-f po21 d n1, cc dt n2 pp-f npg1 n1 p-acp po21 d n1, cc d vmb av-j vvi a-acp po21 n1. np1 crd.
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The Apostle tels us, Experience worketh hope. The more experimental you are, and the more you gather experience together, the more you strengthen hope,
The Apostle tells us, Experience works hope. The more experimental you Are, and the more you gather experience together, the more you strengthen hope,
dt n1 vvz pno12, n1 vvz n1. dt av-dc j pn22 vbr, cc dt av-dc pn22 vvb n1 av, dt av-dc pn22 vvb n1,
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and the more hope is strengthened, the more assurance is gained.
and the more hope is strengthened, the more assurance is gained.
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These are the particulars you must practise, in case you would preserve in your brest this assurance of your effectual calling.
These Are the particulars you must practise, in case you would preserve in your breast this assurance of your effectual calling.
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Secondly, There are some things you are to avoid and take heed of, in case you would perpetuate assurance in your hearts,
Secondly, There Are Some things you Are to avoid and take heed of, in case you would perpetuate assurance in your hearts,
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and those I shall comprize under six heads.
and those I shall comprise under six Heads.
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First, Take heed you do not wallow in, and give your selves to sensual joy and pleasure.
First, Take heed you do not wallow in, and give your selves to sensual joy and pleasure.
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There is nothing in the world will more eat out spiritual joy and that effectual assurance in your hearts,
There is nothing in the world will more eat out spiritual joy and that effectual assurance in your hearts,
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then giving your selves too much to carnal joy and sensual pleasure, which takes away the heart.
then giving your selves too much to carnal joy and sensual pleasure, which Takes away the heart.
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The more your joy runnes in that channel after sensual pleasure, the less it runs towards God,
The more your joy runs in that channel After sensual pleasure, the less it runs towards God,
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and the comforts that are above; godly sorrow is the seed plot of spiritual joy.
and the comforts that Are above; godly sorrow is the seed plot of spiritual joy.
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Secondly, The evill of earthly mindedness, take heed of that, if ever you would keep your comforts.
Secondly, The evil of earthly Mindedness, take heed of that, if ever you would keep your comforts.
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There is nothing in the world will more blast your comforts, then an earthly minde to be still poring upon the things of the world.
There is nothing in the world will more blast your comforts, then an earthly mind to be still poring upon the things of the world.
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What the Philosophers say of the Eclipse of the Sun, that it is occasioned by the intervening of the Moon between the Sun & our sight is true in this case.
What the Philosophers say of the Eclipse of the Sun, that it is occasioned by the intervening of the Moon between the Sun & our sighed is true in this case.
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The Moon is an emblem of the world.
The Moon is an emblem of the world.
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If the world get between Christ the Sun of Righteousnes and our sight, it will darken our sight of Jesus Christ,
If the world get between christ the Sun of Righteousness and our sighed, it will darken our sighed of jesus christ,
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and bring eclipses upon our comforts and graces.
and bring Eclipses upon our comforts and graces.
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Those men that dig deepest into the bowels of the earth, they are oftentimes choaked and stifled by damps that come from the earth:
Those men that dig Deepest into the bowels of the earth, they Are oftentimes choked and stifled by damps that come from the earth:
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So it is with Christians, those that will be ever poring and digging about the things of this world, it is a thousand to one,
So it is with Christians, those that will be ever poring and digging about the things of this world, it is a thousand to one,
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if from worldly things a damp doth not arise to smother their comforts, and quench their graces;
if from worldly things a damp does not arise to smother their comforts, and quench their graces;
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the world pierceth with sorrow, therefore must needs damp your joys.
the world pierces with sorrow, Therefore must needs damp your Joys.
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A candle, though it may shine to the view of all, yet put it but under ground;
A candle, though it may shine to the view of all, yet put it but under ground;
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and (though there be not a puffe of winde) the very damps will stifle the light of the flame.
and (though there be not a puff of wind) the very damps will stifle the Light of the flame.
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Beloved, though you shine like candles in your comforts, yet bring them but under the earth,
beloved, though you shine like Candles in your comforts, yet bring them but under the earth,
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and a clod of earth will stifle your candle, will damp your comforts. There is nothing laies a Christian under more losse in his assurance then worldly-mindedness.
and a clod of earth will stifle your candle, will damp your comforts. There is nothing lays a Christian under more loss in his assurance then Worldly-mindedness.
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Thirdly, Avoid remisseness in religious duties. If you slack in duties, you will slack in comforts;
Thirdly, Avoid remissness in religious duties. If you slack in duties, you will slack in comforts;
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lesse duties, and lesse comforts go together.
less duties, and less comforts go together.
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If a man doth let loose the tacklings of his ship, and let slack the sailes, that ship cannot go with so swift a motion;
If a man does let lose the tacklings of his ship, and let slack the sails, that ship cannot go with so swift a motion;
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specially if winde and tide be against it, the ship must needs go backward: Believers that are assured Christians, they are like a ship under saile;
specially if wind and tide be against it, the ship must needs go backward: Believers that Are assured Christians, they Are like a ship under sail;
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you go against winde and tide, against nature, and against corruption, against Temptation and the devil and all:
you go against wind and tide, against nature, and against corruption, against Temptation and the Devil and all:
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now if you let slack your sailes, and grow remisse in duties, you will quickly slack in your comforts;
now if you let slack your sails, and grow remiss in duties, you will quickly slack in your comforts;
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whatever weakens your graces, and straitens your duties, will impaire your assurances, and eclipse your comforts;
whatever weakens your graces, and straitens your duties, will impair your assurances, and eclipse your comforts;
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and therefore take heed of remisseness in a way of duties; oh do not less work, when you have most encouragement.
and Therefore take heed of remissness in a Way of duties; o do not less work, when you have most encouragement.
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Fourthly, Take heed of spiritual pride. If once you begin to admire your selves, you then lose your selves.
Fourthly, Take heed of spiritual pride. If once you begin to admire your selves, you then loose your selves.
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If once you are proud of your graces, it is a provocation to make God take away your comforts,
If once you Are proud of your graces, it is a provocation to make God take away your comforts,
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and to make you lose your graces;
and to make you loose your graces;
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I mean, lose them, not in the very being, but in the comfort and exercise of them;
I mean, loose them, not in the very being, but in the Comfort and exercise of them;
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pride it is the great murderer of a Christians comforts. Fifthly, Take heed of grieving the Spirit of God;
pride it is the great murderer of a Christians comforts. Fifthly, Take heed of grieving the Spirit of God;
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Grieve not the holy Spirit, saith the Apostle, whereby you are sealed to the day of Redemption. Grieve not the holy Spirit, Says the Apostle, whereby you Are sealed to the day of Redemption.
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The Spirit of God is a sealing Spirit; O grieve not this Spirit. The Spirit deals with us, as we deal with it;
The Spirit of God is a sealing Spirit; Oh grieve not this Spirit. The Spirit deals with us, as we deal with it;
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If you grieve the Spirit of God, God will grieve you, and your spirits shall be grieved, that you shall not keep the joyes of the Lord in your brest in the assurance of his love and favour to you. You read, Esa. 63.10. They grieved his Spirit, so he was turned to be their enemy, and fought against them.
If you grieve the Spirit of God, God will grieve you, and your spirits shall be grieved, that you shall not keep the Joys of the Lord in your breast in the assurance of his love and favour to you. You read, Isaiah 63.10. They grieved his Spirit, so he was turned to be their enemy, and fought against them.
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Beloved, though God may be your friend, yet he will frown upon you as an enemy,
beloved, though God may be your friend, yet he will frown upon you as an enemy,
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and seem to fight against you too, in case you grieve his Spirit;
and seem to fight against you too, in case you grieve his Spirit;
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if thou grieve Gods Spirit, God will grieve thine, and when thy spirit is grieved, thou must needs lose thy comforts.
if thou grieve God's Spirit, God will grieve thine, and when thy Spirit is grieved, thou must needs loose thy comforts.
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Sixthly, Take heed of the sinne of hypocrisie, false grace will breed a false joy. A false heart must needs have false comforts.
Sixthly, Take heed of the sin of hypocrisy, false grace will breed a false joy. A false heart must needs have false comforts.
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You will never keep true comforts, if you have an unsound heart. The upright in heart they shall shout upon their beds for joy;
You will never keep true comforts, if you have an unsound heart. The upright in heart they shall shout upon their Beds for joy;
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they shall do it, but hypocrites shall not.
they shall do it, but Hypocrites shall not.
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Take heed therefore of this evill, and you are in a way to preserve your assurance.
Take heed Therefore of this evil, and you Are in a Way to preserve your assurance.
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2 PET. 1.10. Wherefore the rather, Brethren, Give all diligence to make your Calling and Election sure.2 PET. 1.10. Wherefore the rather, Brothers, Give all diligence to make your Calling and Election sure.
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THE Doctrine I am yet upon is this, That Christians ought to put forth a great deal of diligence to make this sure to their soules, that they are effectually called by Jesus Christ.
THE Doctrine I am yet upon is this, That Christians ought to put forth a great deal of diligence to make this sure to their Souls, that they Are effectually called by jesus christ.
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In the managing of which I came to an use of direction, to those who are assured of their effectual calling,
In the managing of which I Come to an use of direction, to those who Are assured of their effectual calling,
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and to them I gave three directions. First, That you would rightly manage your assurance. Secondly, Carefully preserve your assurance. Thirdly, Daily improve your assurance;
and to them I gave three directions. First, That you would rightly manage your assurance. Secondly, Carefully preserve your assurance. Thirdly, Daily improve your assurance;
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the last of which I have yet to handle And touching this third direction, daily to improve your assurance, I shall give you but three heads;
the last of which I have yet to handle And touching this third direction, daily to improve your assurance, I shall give you but three Heads;
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which if you make use of, you may every day improve your assurance, and bring it from a little to a great measure. As
which if you make use of, you may every day improve your assurance, and bring it from a little to a great measure. As
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First, In case you would do this, improve your graces. The more you increase in grace, the more you will grow in comfort.
First, In case you would do this, improve your graces. The more you increase in grace, the more you will grow in Comfort.
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Grace and comfort, they are two Twinnes, that the more one growes, the better the other thrives.
Grace and Comfort, they Are two Twins, that the more one grows, the better the other thrives.
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Hence you read, that in the saluation of every Epistle, the Apostle puts both together, Grace, mercy, and peace be multiplied to you in Christ Jesus, 1 Cor. 1.3. There the Apostle makes the multiplying of grace, to be the multiplying of peace.
Hence you read, that in the salvation of every Epistle, the Apostle puts both together, Grace, mercy, and peace be multiplied to you in christ jesus, 1 Cor. 1.3. There the Apostle makes the multiplying of grace, to be the multiplying of peace.
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The more you multiply and grow in grace, the more you will increase peace, inward peace of conscience: they are both joyned together.
The more you multiply and grow in grace, the more you will increase peace, inward peace of conscience: they Are both joined together.
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You have a passage, 2 Peter 1.5, 11. compared together, Adde to your Faith vertue, &c. The Apostle there urgeth our diligence to adde grace to grace;
You have a passage, 2 Peter 1.5, 11. compared together, Add to your Faith virtue, etc. The Apostle there urges our diligence to add grace to grace;
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that is, to live in the improvement of grace.
that is, to live in the improvement of grace.
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And what will follow? verse 11. If you doe these things, you shall never fall;
And what will follow? verse 11. If you do these things, you shall never fallen;
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for so an entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord Jesus Christ. for so an Entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord jesus christ.
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You shall not onely go to heaven, but you shall have an abundant entrance ministred before you come there;
You shall not only go to heaven, but you shall have an abundant Entrance ministered before you come there;
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you shall have abundance of assurance and inward peace before you come there.
you shall have abundance of assurance and inward peace before you come there.
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And here to give you a more particular direction, there are these foure graces chiefly you are to improve.
And Here to give you a more particular direction, there Are these foure graces chiefly you Are to improve.
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First, Improve the grace of humility. Esa. 57.15. the Lord doth promise there to revive the spirit of the humble.
First, Improve the grace of humility. Isaiah 57.15. the Lord does promise there to revive the Spirit of the humble.
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It is a particular promise to that grace, that God will revive you, and give you a new life if you have it.
It is a particular promise to that grace, that God will revive you, and give you a new life if you have it.
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And reviving there is not meant of the first life of grace, but of a life of comfort.
And reviving there is not meant of the First life of grace, but of a life of Comfort.
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They had grace before, but God would give them a life of comfort, he will restore your consolation to you in case you are a humble people. Hence it is, James 4.6. The Lord gives grace to the humble.
They had grace before, but God would give them a life of Comfort, he will restore your consolation to you in case you Are a humble people. Hence it is, James 4.6. The Lord gives grace to the humble.
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Yea, he gives more grace. The Lord gives more grace to the humble person then to any man in the world.
Yea, he gives more grace. The Lord gives more grace to the humble person then to any man in the world.
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Now the more grace you have, the more comfort you must needs have.
Now the more grace you have, the more Comfort you must needs have.
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Humility is a foundation of more grace, therefore needs must be a foundation of more comfort.
Humility is a Foundation of more grace, Therefore needs must be a Foundation of more Comfort.
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That building, whose foundation is laid lowest, is of all the most beautiful and comely Fabrick above ground:
That building, whose Foundation is laid lowest, is of all the most beautiful and comely Fabric above ground:
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So those Christians that lay a foundation low in humility, they are likely to rear up a most beautiful Building in way of comfort.
So those Christians that lay a Foundation low in humility, they Are likely to rear up a most beautiful Building in Way of Comfort.
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Secondly, Improve the grace of faith in believing, and that is the way to increase comfort. 1 Peter 1.8. Whom though you have not seen, yet believing, you rejoyce with joy unspeakable and full of glory.
Secondly, Improve the grace of faith in believing, and that is the Way to increase Comfort. 1 Peter 1.8. Whom though you have not seen, yet believing, you rejoice with joy unspeakable and full of glory.
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Though they did never see Christ, yet believing in Christ, and improving their faith, they had not only an ordinary measure of comfort,
Though they did never see christ, yet believing in christ, and improving their faith, they had not only an ordinary measure of Comfort,
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but they had more comfort in their hearts, then they could utter with their Tongue; They rejoyce with joy unspeakable and full of glory. So Rom. 15.13. The God of peace fill you with all joy and peace in Believing, that you may abound in hope through the holy Ghost.
but they had more Comfort in their hearts, then they could utter with their Tongue; They rejoice with joy unspeakable and full of glory. So Rom. 15.13. The God of peace fill you with all joy and peace in Believing, that you may abound in hope through the holy Ghost.
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Believing makes you full of all joy, and makes you abound in it. The more you are in Believing, the more you will be in assurance.
Believing makes you full of all joy, and makes you abound in it. The more you Are in Believing, the more you will be in assurance.
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Thirdly, Improve the grace of love to Jesus Christ. John 14.23.
Thirdly, Improve the grace of love to jesus christ. John 14.23.
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If any man love me, my Father shall love him, and we will come in unto him, If any man love me, my Father shall love him, and we will come in unto him,
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and make our abode with him. and make our Abided with him.
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That is, If you improve in your love to Jesus Christ, God the Father and God the Son will make their dwelling in your hearts.
That is, If you improve in your love to jesus christ, God the Father and God the Son will make their Dwelling in your hearts.
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Now he must needs be a comfortable Christian, that hath so good a guest as God the Father and Jesus Christ to come in,
Now he must needs be a comfortable Christian, that hath so good a guest as God the Father and jesus christ to come in,
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and make their abode with him.
and make their Abided with him.
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As you know, to your bosome-friend whom you love, and you know loves you, you will communicate all your secrets:
As you know, to your Bosom-friend whom you love, and you know loves you, you will communicate all your secrets:
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Thus will God the Father, if hee knowes you are his bosome-friends, and seeth you love him, he will communicate all his comforts to you;
Thus will God the Father, if he knows you Are his bosom friends, and sees you love him, he will communicate all his comforts to you;
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you shall never want comforts, if you increase in love to Jesus Christ. Fourthly, Improve the grace of godly sorrow;
you shall never want comforts, if you increase in love to jesus christ. Fourthly, Improve the grace of godly sorrow;
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you will never finde sweeter musick in comfort, then when you are laid down in teares.
you will never find Sweeten music in Comfort, then when you Are laid down in tears.
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As the sound of the Trumpet is never more pleasant then when they are upon the water;
As the found of the Trumpet is never more pleasant then when they Are upon the water;
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so when God seeth you flow with the water of repentance and godly sorrow, then you are likely to hear the most melodious harmony in the apprehension of Gods love;
so when God sees you flow with the water of Repentance and godly sorrow, then you Are likely to hear the most melodious harmony in the apprehension of God's love;
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Psal. 126. They that sowe in tears, shall reap in joy. You shall not onely have a dram, but a handfull of joy;Psalm 126. They that sow in tears, shall reap in joy. You shall not only have a dram, but a handful of joy;
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as Reapers they cut down handfuls of corne at once.
as Reapers they Cut down handfuls of corn At once.
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And as you know in seed, though you sowe but one grain of corne, there may a dozen eares come from that one seed:
And as you know in seed, though you sow but one grain of corn, there may a dozen ears come from that one seed:
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so if you sowe but a little godly sorrow, a grain of godly sorrow may be a root to a great deal of spiritual joy.
so if you sow but a little godly sorrow, a grain of godly sorrow may be a root to a great deal of spiritual joy.
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Secondly, If you would improve your assurance, preserve a clear conscience, both towards God and man.
Secondly, If you would improve your assurance, preserve a clear conscience, both towards God and man.
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A good conscience is a continual feast, Prov. 15.15. Assurance, I may say of it as a Father speaks of the Holy Ghost, and the comforts thereof, The Spirit of God is a very nice thing, every thing will give the comforts of Gods Spirit a check and distaste; A good conscience is a continual feast, Curae 15.15. Assurance, I may say of it as a Father speaks of the Holy Ghost, and the comforts thereof, The Spirit of God is a very Nicaenae thing, every thing will give the comforts of God's Spirit a check and distaste;
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now if you harbour sinne upon conscience, you will never thrive in comfort; every thing will give comfortable motions a check.
now if you harbour sin upon conscience, you will never thrive in Comfort; every thing will give comfortable motions a check.
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And as Philosophers say when the Aire is foggy, it ariseth from vapours that are exhaled from the earth, which makes the aire so cloudy as it is;
And as Philosophers say when the Air is foggy, it arises from vapours that Are exhaled from the earth, which makes the air so cloudy as it is;
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So it is filth drawn from our earthly hearts, that makes such foggy mists to arise between our comforts and us, and between God and us.
So it is filth drawn from our earthly hearts, that makes such foggy mists to arise between our comforts and us, and between God and us.
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You must keep conscience clear, else you will never keep heaven clear. Heaven will be clouded, if the heart be filthy.
You must keep conscience clear, Else you will never keep heaven clear. Heaven will be clouded, if the heart be filthy.
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Job 11.14, 15. If iniquity be in thy hand, put it far away; Job 11.14, 15. If iniquity be in thy hand, put it Far away;
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If sinne be upon the conscience, harbour it not, for then thou shalt lift up thy face before God, thou shalt be stedfast, and not fear.
If sin be upon the conscience, harbour it not, for then thou shalt lift up thy face before God, thou shalt be steadfast, and not Fear.
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You shall not only not fear, but you shall have a degree of assurance. You shall be stedfast, if you put sinne far away from you.
You shall not only not Fear, but you shall have a degree of assurance. You shall be steadfast, if you put sin Far away from you.
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A sullied and a polluted conscience shall never be in a Christian strong in assurance. You will not grow in assurance, if your conscience harbour guilt.
A sullied and a polluted conscience shall never be in a Christian strong in assurance. You will not grow in assurance, if your conscience harbour guilt.
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Thirdly, If you would improve your assurance, keep close in communion with God. Nothing that feeds comforts so much as a Christians holy walking, Esa. 32.17. The work of righteousnesse shall be peace, and the effect thereof quietnesse and assurance for ever.
Thirdly, If you would improve your assurance, keep close in communion with God. Nothing that feeds comforts so much as a Christians holy walking, Isaiah 32.17. The work of righteousness shall be peace, and the Effect thereof quietness and assurance for ever.
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If you walk in works of righteousnesse, and in a way of keeping close communion with God;
If you walk in works of righteousness, and in a Way of keeping close communion with God;
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this shall be peace, and this shall be quietnesse, and great assurance. Mark how the Holy Ghost makes a gradation;
this shall be peace, and this shall be quietness, and great assurance. Mark how the Holy Ghost makes a gradation;
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not onely peace and quietnesse, but assurance also:
not only peace and quietness, but assurance also:
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you shall have the highest degree of peace, and the highest step of comfort, if you walk diligently in a way of holinesse with your God.
you shall have the highest degree of peace, and the highest step of Comfort, if you walk diligently in a Way of holiness with your God.
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And thus much be spoken to the first sort of men, those that live in the enjoyment of the assurance of their effectual calling.
And thus much be spoken to the First sort of men, those that live in the enjoyment of the assurance of their effectual calling.
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I have now a word to those men that live in the want of this assurance, who happily have in times past had some glimmering,
I have now a word to those men that live in the want of this assurance, who happily have in times passed had Some glimmering,
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and some dimme sight of comfort, touching their everlasting estate, and yet are now much clouded and eclipsed in their comforts,
and Some dim sighed of Comfort, touching their everlasting estate, and yet Are now much clouded and eclipsed in their comforts,
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or have lost the comforts they once had, what they should do to recover it. And to these I shall by way of direction speak only four things.
or have lost the comforts they once had, what they should do to recover it. And to these I shall by Way of direction speak only four things.
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First, That you would set upon searching work. Secondly, Upon humbling work. Thirdly, Upon praying work.
First, That you would Set upon searching work. Secondly, Upon humbling work. Thirdly, Upon praying work.
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And fourthly, that you would set upon meditating work:
And fourthly, that you would Set upon meditating work:
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These four helpes will through Gods Blessing be very conducible to restore your wonted comforts to you.
These four helps will through God's Blessing be very conducible to restore your wonted comforts to you.
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First, My counsel shall be to you, that you would set upon searching and examining work.
First, My counsel shall be to you, that you would Set upon searching and examining work.
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When you have lost any thing, the first thing you do is to look after it, where you have lost it, that you may finde it again.
When you have lost any thing, the First thing you do is to look After it, where you have lost it, that you may find it again.
c-crq pn22 vhb vvn d n1, dt ord n1 pn22 vdb vbz pc-acp vvi p-acp pn31, c-crq pn22 vhb vvn pn31, cst pn22 vmb vvi pn31 av.
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If you have lost this precious jewel of assurance, be thus wise for your selves; O set upon seeking and searching work.
If you have lost this precious jewel of assurance, be thus wise for your selves; Oh Set upon seeking and searching work.
cs pn22 vhb vvn d j n1 pp-f n1, vbb av j p-acp po22 n2; uh vvb p-acp vvg cc vvg n1.
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The Scripture gives you this hint, Gal. 6.4. Let every man search his own work, and then he shall have rejoycing in himselfe.
The Scripture gives you this hint, Gal. 6.4. Let every man search his own work, and then he shall have rejoicing in himself.
dt n1 vvz pn22 d n1, np1 crd. vvb d n1 vvi po31 d n1, cc av pns31 vmb vhi vvg p-acp px31.
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This is the way to bring in spiritual joy and spiritual comfort, to be often dealing with your own hearts.
This is the Way to bring in spiritual joy and spiritual Comfort, to be often dealing with your own hearts.
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David when he lay under some foule distemper, mark how he deales with his own soule:David when he lay under Some foul distemper, mark how he deals with his own soul:
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Why art thou troubled, O my soule, and why art thou disquieted within me? he puts his heart upon the Trial. And here in your searching work, I would commend five things to your examination.Why art thou troubled, Oh my soul, and why art thou disquieted within me? he puts his heart upon the Trial. And Here in your searching work, I would commend five things to your examination.
q-crq vb2r pns21 vvn, uh po11 n1, cc q-crq vb2r pns21 vvn p-acp pno11? pns31 vvz po31 n1 p-acp dt np1 cc av p-acp po22 j-vvg n1, pns11 vmd vvi crd n2 p-acp po22 n1.
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First, Search how you got your assurance. Secondly, Search how you grounded your assurance. Thirdly, Search how you managed your assurance.
First, Search how you god your assurance. Secondly, Search how you grounded your assurance. Thirdly, Search how you managed your assurance.
ord, vvb c-crq pn22 vvd po22 n1. ord, vvb c-crq pn22 vvd po22 n1. ord, vvb c-crq pn22 vvd po22 n1.
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Fourthly, Search what should provoke God to take away your assurance.
Fourthly, Search what should provoke God to take away your assurance.
ord, vvb r-crq vmd vvi np1 pc-acp vvi av po22 n1.
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Fifthly, and lastly, Search what you would give to God, so you might regain your former and wonted assurance.
Fifthly, and lastly, Search what you would give to God, so you might regain your former and wonted assurance.
ord, cc ord, vvb r-crq pn22 vmd vvi p-acp np1, av pn22 vmd vvi po22 j cc j n1.
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Put these questions to your hearts; As First, Put upon the search, how you got your assurance.
Put these questions to your hearts; As First, Put upon the search, how you god your assurance.
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It may be it was such an assurance as you have had ever since you were borne from your mothers womb:
It may be it was such an assurance as you have had ever since you were born from your mother's womb:
pn31 vmb vbi pn31 vbds d dt n1 c-acp pn22 vhb vhn av c-acp pn22 vbdr vvn p-acp po22 ng1 n1:
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that you got without care, and without pain; and if so, this is presumption, not assurance;
that you god without care, and without pain; and if so, this is presumption, not assurance;
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and if you have lost this, it is well.
and if you have lost this, it is well.
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It is better to be in a state of discouragement, then in a state of presumption.
It is better to be in a state of discouragement, then in a state of presumption.
pn31 vbz jc pc-acp vbi p-acp dt n1 pp-f n1, av p-acp dt n1 pp-f n1.
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Secondly, Examine how you grounded your assurance. It may be you bottomed it but upon selfe, not upon Christ.
Secondly, Examine how you grounded your assurance. It may be you bottomed it but upon self, not upon christ.
ord, vvb c-crq pn22 vvd po22 n1. pn31 vmb vbi pn22 j pn31 p-acp p-acp n1, xx p-acp np1.
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It may be, you bottomed it but upon the fantastical delusions of your own hearts, and not upon the grounded evidence of Gods Word;
It may be, you bottomed it but upon the fantastical delusions of your own hearts, and not upon the grounded evidence of God's Word;
pn31 vmb vbi, pn22 j pn31 p-acp p-acp dt j n2 pp-f po22 d n2, cc xx p-acp dt j-vvn n1 pp-f npg1 n1;
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if so, that your assurance have had an ill bottome, it is no wonder if God turne it upside-down.
if so, that your assurance have had an ill bottom, it is no wonder if God turn it upside-down.
cs av, cst po22 n1 vhb vhn dt j-jn n1, pn31 vbz dx n1 cs np1 vvb pn31 j.
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If it bee not rightly grounded, it will never long bee continued.
If it be not rightly grounded, it will never long be continued.
cs pn31 vbb xx av-jn vvn, pn31 vmb av-x av-j vbi vvn.
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Examine therefore upon what grounds you have bottomed your assurance, and if you finde the foundation of your comforts to be ill laid, you must pluck up all again.
Examine Therefore upon what grounds you have bottomed your assurance, and if you find the Foundation of your comforts to be ill laid, you must pluck up all again.
vvb av p-acp r-crq n2 pn22 vhb j po22 n1, cc cs pn22 vvb dt n1 pp-f po22 n2 pc-acp vbi av-jn vvn, pn22 vmb vvi a-acp d av.
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Thirdly, Search how you managed your assurance. It may be you managed your assurance with pride, not humility;
Thirdly, Search how you managed your assurance. It may be you managed your assurance with pride, not humility;
ord, vvb c-crq pn22 vvd po22 n1. pn31 vmb vbi pn22 vvn po22 n1 p-acp n1, xx n1;
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it may be with unwatchfulnesse, and carelesnesse of spirit, and did not take notice of those temptations and suggestions that might impaire your comforts;
it may be with unwatchfulness, and carelessness of Spirit, and did not take notice of those temptations and suggestions that might impair your comforts;
pn31 vmb vbi p-acp n1, cc n1 pp-f n1, cc vdd xx vvi n1 pp-f d n2 cc n2 cst vmd vvi po22 n2;
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and if so, it is no wonder if the devil sowes tares amongst your wheat;
and if so, it is no wonder if the Devil sows tares among your wheat;
cc cs av, pn31 vbz dx n1 cs dt n1 ng1 n2 p-acp po22 n1;
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it is no wonder if the devil have stollen away your comforts, if you have laid down your watch.
it is no wonder if the Devil have stolen away your comforts, if you have laid down your watch.
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Fourthly, Examine what special cause there was in your hearts, that might provoke God to cloud you in your comforts,
Fourthly, Examine what special cause there was in your hearts, that might provoke God to cloud you in your comforts,
ord, vvb r-crq j n1 a-acp vbds p-acp po22 n2, cst vmd vvi np1 pc-acp vvi pn22 p-acp po22 n2,
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and to take away your assurance from you.
and to take away your assurance from you.
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And here that you might a little bee directed in this search, you may reduce the cause of your eclipse,
And Here that you might a little be directed in this search, you may reduce the cause of your eclipse,
cc av cst pn22 vmd dt j vbi vvn p-acp d n1, pn22 vmb vvi dt n1 pp-f po22 n1,
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and of the removal of your assurance, unto this twofold head.
and of the removal of your assurance, unto this twofold head.
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Either it hath been the commission of some great transgression, or else the omission of some weighty duty, that may provoke God to darken your comforts. As,
Either it hath been the commission of Some great Transgression, or Else the omission of Some weighty duty, that may provoke God to darken your comforts. As,
av-d pn31 vhz vbn dt n1 pp-f d j n1, cc av dt n1 pp-f d j n1, cst vmb vvi np1 pc-acp vvi po22 n2. p-acp,
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First, the Commission of some great transgression. Great sins they lay a foundation for great discomforts in tender consciences.
First, the Commission of Some great Transgression. Great Sins they lay a Foundation for great discomforts in tender Consciences.
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Great sins they lay the conscience waste; Great Sins they lay the conscience waste;
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to make it that was as a well-trimmed and impaled garden, to be as a ruinous wildernesse.
to make it that was as a well-trimmed and impaled garden, to be as a ruinous Wilderness.
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Great relapses they bring ordinarily dark eclipses upon the soule.
Great relapses they bring ordinarily dark Eclipses upon the soul.
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And here that I might put you on this search, I would advise you to search what particular sinne it was,
And Here that I might put you on this search, I would Advice you to search what particular sin it was,
cc av cst pns11 vmd vvi pn22 p-acp d n1, pns11 vmd vvi pn22 pc-acp vvi r-crq j n1 pn31 vbds,
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and how you might know the transgression that might provoke God, to take away your comforts from you. As,
and how you might know the Transgression that might provoke God, to take away your comforts from you. As,
cc c-crq pn22 vmd vvi dt n1 cst vmd vvi np1, pc-acp vvi av po22 n2 p-acp pn22. p-acp,
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2906
First, if so be God did take away your comforts immediately after the committing of any grosse sin,
First, if so be God did take away your comforts immediately After the committing of any gross since,
ord, cs av vbb np1 vdd vvi av po22 n2 av-j p-acp dt vvg pp-f d j n1,
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2907
then you may be sure that sinne was the occasion. Or,
then you may be sure that sin was the occasion. Or,
cs pn22 vmb vbi j cst n1 vbds dt n1. cc,
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2908
Secondly, If the commission of any sin, doth bring upon you more then an ordinary measure of hardnesse of heart,
Secondly, If the commission of any since, does bring upon you more then an ordinary measure of hardness of heart,
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2909
then you may be sure that was the sin. Or,
then you may be sure that was the since. Or,
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2910
Thirdly, If any sinne makes you remisse in spiritual duties, that was the sinne provoked God to take away your comforts from you.
Thirdly, If any sin makes you remiss in spiritual duties, that was the sin provoked God to take away your comforts from you.
ord, cs d n1 vvz pn22 j p-acp j n2, cst vbds dt n1 vvn np1 pc-acp vvi av po22 n2 p-acp pn22.
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And by such a search as this, you might finde out, and give a shrewd guesse at the particular provocation.
And by such a search as this, you might find out, and give a shrewd guess At the particular provocation.
cc p-acp d dt n1 c-acp d, pn22 vmd vvi av, cc vvi dt j n1 p-acp dt j n1.
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2912
And here the particular transgressions I would have you search about, they are ordinarily these four, that ingages God to take away comforts from a people. As
And Here the particular transgressions I would have you search about, they Are ordinarily these four, that engages God to take away comforts from a people. As
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417
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2913
First, the sinne of superciliousnesse, and uncompassionatenesse of spirit towards doubting Christians.
First, the sin of superciliousness, and uncompassionateness of Spirit towards doubting Christians.
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If a soul carries a proud and supercilious eye over poor Christians, and carries no compassion towards doubting souls.
If a soul carries a proud and supercilious eye over poor Christians, and carries no compassion towards doubting Souls.
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God for that sinne of wanting bowels of compassion, may bring him to the same estate, which he could not compassionate in other men.
God for that sin of wanting bowels of compassion, may bring him to the same estate, which he could not compassionate in other men.
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2916
Secondly, the sinne of grieving the Spirit; if you grieve Gods Spirit, God will grieve yours, Esa. 63.10. Or,
Secondly, the sin of grieving the Spirit; if you grieve God's Spirit, God will grieve yours, Isaiah 63.10. Or,
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2917
Thirdly, The sinne of spiritual pride; ordinarily this may be the sinne. Or, Fourthly, The sinne of worldly-mindednesse, or eager pursuit after the things of this world.
Thirdly, The sin of spiritual pride; ordinarily this may be the sin. Or, Fourthly, The sin of Worldly-mindedness, or eager pursuit After the things of this world.
ord, dt n1 pp-f j n1; av-j d vmb vbi dt n1. cc, ord, dt n1 pp-f j, cc j n1 p-acp dt n2 pp-f d n1.
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2918
As digging in the earth doth endanger a man to bee stifled with damps; so digging and poring in the world brings but a damp upon a Christians comforts,
As digging in the earth does endanger a man to be stifled with damps; so digging and poring in the world brings but a damp upon a Christians comforts,
p-acp vvg p-acp dt n1 vdz vvi dt n1 pc-acp vbi vvn p-acp n2-jn; av vvg cc j-vvg p-acp dt n1 vvz p-acp dt n-jn p-acp dt njpg2 n2,
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and many times stifles their assurance.
and many times stifles their assurance.
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As the Sun is eclipsed by the interposition of the Moone between it and our sight;
As the Sun is eclipsed by the interposition of the Moon between it and our sighed;
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so if the world once get between the Sunne of righteousnesse and you, it will eclipse the Sunne that you shall not see the glory of Jesus Christ,
so if the world once get between the Sun of righteousness and you, it will eclipse the Sun that you shall not see the glory of jesus christ,
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and shall not perceive nor gain that interest in Jesus Christ you had in former time.
and shall not perceive nor gain that Interest in jesus christ you had in former time.
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Secondly, Another cause you are to search;
Secondly, another cause you Are to search;
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If it be not the commission of some great transgression, yet it may be the omission of some necessary and weighty duty,
If it be not the commission of Some great Transgression, yet it may be the omission of Some necessary and weighty duty,
cs pn31 vbb xx dt n1 pp-f d j n1, av pn31 vmb vbi dt n1 pp-f d j cc j n1,
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and the Lord may bring you upon the stage of discomfort for omission as well as commission.
and the Lord may bring you upon the stage of discomfort for omission as well as commission.
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If a man doth let but a wound go undressed, he may as well die, as if you knockt him with a Beetle upon the head:
If a man does let but a wound go undressed, he may as well die, as if you knocked him with a Beetle upon the head:
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Beloved, if you let your wounds be undressed, and let your discomforts be unlooked after, and let all run at sixes and sevens;
beloved, if you let your wounds be undressed, and let your discomforts be unlooked After, and let all run At sixes and sevens;
j-vvn, cs pn22 vvb po22 n2 vbb vvn, cc vvb po22 n2 vbb vvn a-acp, cc vvb d vvn p-acp crd cc crd;
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if you interrupt in your duties, it is just with God to interrupt you in your comforts.
if you interrupt in your duties, it is just with God to interrupt you in your comforts.
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If you keep not your watch, 'tis no wonder if you are surprized.
If you keep not your watch, it's no wonder if you Are surprised.
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There are many Christians that grow carelesse in keeping communion with God, that love seldome reading,
There Are many Christians that grow careless in keeping communion with God, that love seldom reading,
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and seldome praying, and seldome examining their owne hearts; (alas) men casting away their duties, it makes God in judgement make stoppage in a way of comfort.
and seldom praying, and seldom examining their own hearts; (alas) men casting away their duties, it makes God in judgement make stoppage in a Way of Comfort.
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Fifthly, In your searching work examine your selves, what you would do in case God should restore to you your former evidences;
Fifthly, In your searching work examine your selves, what you would do in case God should restore to you your former evidences;
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could you bring your hearts to this temper, that you would think no pains too much to take, no cost too much to give, nothing should be irksom to you that God would have you perform, in case he would give you your wonted comforts? If you finde this temper of spirit in you, this is a very ready way to bring on your comforts,
could you bring your hearts to this temper, that you would think no pains too much to take, no cost too much to give, nothing should be irksome to you that God would have you perform, in case he would give you your wonted comforts? If you find this temper of Spirit in you, this is a very ready Way to bring on your comforts,
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and restore the joyes of your salvation to you. Secondly, Set upon humbling work: the onely way to gain what you have lost, is to mourn over your losses.
and restore the Joys of your salvation to you. Secondly, Set upon humbling work: the only Way to gain what you have lost, is to mourn over your losses.
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Jer. 31.18, 19, 20. See how Ephraim comes to have his comforts restored, when he wept over his own discomforts:Jer. 31.18, 19, 20. See how Ephraim comes to have his comforts restored, when he wept over his own discomforts:
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I have heard Ephraim bemoaning himselfe, saith God, and I said, Is Ephraim my dear sonne, I saw him smiting upon his thigh, humbling his soul for his sinnes;I have herd Ephraim bemoaning himself, Says God, and I said, Is Ephraim my dear son, I saw him smiting upon his thigh, humbling his soul for his Sins;
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and since I saw him, I do earnestly remember him, and I will shew mercy to him. and since I saw him, I do earnestly Remember him, and I will show mercy to him.
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Here you see lamenting Ephraim; God in the very time of his bemoaning himself, restored his comforts to him:
Here you see lamenting Ephraim; God in the very time of his bemoaning himself, restored his comforts to him:
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we hear many lament for their outward losses, but who laments for the losse of inward comforts? And David after he had lost his comforts by that great sinne of adultery, makes seven penitential Psalmes, Psalmes of lamentation or repentance;
we hear many lament for their outward losses, but who laments for the loss of inward comforts? And David After he had lost his comforts by that great sin of adultery, makes seven penitential Psalms, Psalms of lamentation or Repentance;
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and he calls one of them, A Psalm to call to remembrance.
and he calls one of them, A Psalm to call to remembrance.
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And as an Authour well notes, when David came to renew his comforts, he makes a Psalm to call to remembrance those sinnes that might provoke God to take away his comforts from him:
And as an Author well notes, when David Come to renew his comforts, he makes a Psalm to call to remembrance those Sins that might provoke God to take away his comforts from him:
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So Beloved, let it be your work to make such Psalms in your Closets, and make it your practice to call to remembrance those evils that provoke God to eclipse your comforts to you, and let that humble you.
So beloved, let it be your work to make such Psalms in your Closets, and make it your practice to call to remembrance those evils that provoke God to eclipse your comforts to you, and let that humble you.
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If you cannot find out the Particular sin, labour to humble your soules for every sinne,
If you cannot find out the Particular since, labour to humble your Souls for every sin,
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and then to be sure you cannot misse that. Thirdly, Would you restore your wonted comforts? then set upon praying work.
and then to be sure you cannot miss that. Thirdly, Would you restore your wonted comforts? then Set upon praying work.
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This course you finde David took; Psal. 51.8. Make me, O Lord, to hear the voice of joy and gladnesse, that the bones which thou hast broken might rejoyce.
This course you find David took; Psalm 51.8. Make me, Oh Lord, to hear the voice of joy and gladness, that the bones which thou hast broken might rejoice.
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Create in me a new heart, and establesh me with thy free Spirit, verse 12. Here you read of Davids praying work,Create in me a new heart, and establesh me with thy free Spirit, verse 12. Here you read of Davids praying work,
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how he poured forth his soule in prayer, that God would restore to him the joyes of his salvation.
how he poured forth his soul in prayer, that God would restore to him the Joys of his salvation.
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And here in your praying work I would only cast in three directions.
And Here in your praying work I would only cast in three directions.
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First, Pray for a distinct sight of those evils that provoked God to take your comforts from you.
First, Pray for a distinct sighed of those evils that provoked God to take your comforts from you.
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Secondly, After you have got a sight, bend the strength of your prayers most against those evils that did so provoke God to cloud your comforts.
Secondly, After you have god a sighed, bend the strength of your Prayers most against those evils that did so provoke God to cloud your comforts.
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Pray against them, as against the deadliest enemy you have in the world.
prey against them, as against the deadliest enemy you have in the world.
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Thirdly, Pray for attaining those graces that may be inlets to spiritual comfort, as the graces before named:
Thirdly, Pray for attaining those graces that may be inlets to spiritual Comfort, as the graces before nam:
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the grace of godlie sorrow, the grace of humiliation, the grace of faith, and of love to Jesus Christ.
the grace of godly sorrow, the grace of humiliation, the grace of faith, and of love to jesus christ.
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Thus if you set upon searching, upon humbling, and upon praying work, you are in a likely way to have your comforts restored.
Thus if you Set upon searching, upon humbling, and upon praying work, you Are in a likely Way to have your comforts restored.
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Fourthly, Set upon the work of meditation;
Fourthly, Set upon the work of meditation;
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and in this work, I shall commend four meditations you are to take into your thoughs, which may be very helpful and useful to you in restoring your comforts. As,
and in this work, I shall commend four meditations you Are to take into your thoughs, which may be very helpful and useful to you in restoring your comforts. As,
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First, Let your meditations run upon this, that sometimes you are not so competent Judges of your own spiritual estate, as others may be; As,
First, Let your meditations run upon this, that sometime you Are not so competent Judges of your own spiritual estate, as Others may be; As,
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First, In a time of desertion, when God hath left you and frownes upon you. Secondly, In times of temptation, when the devils temptations are violent against you.
First, In a time of desertion, when God hath left you and frowns upon you. Secondly, In times of temptation, when the Devils temptations Are violent against you.
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Thirdly, In times of Relapse, when you are fallen into some great sinne;
Thirdly, In times of Relapse, when you Are fallen into Some great sin;
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at this time you are not so competent Judges of your own estate, but standers by may see more of your own good,
At this time you Are not so competent Judges of your own estate, but standers by may see more of your own good,
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and your own sincerity, then your selves may do; as the Proverb is: Many times Lookers on see more then he that playes the game; it is true in this.
and your own sincerity, then your selves may do; as the Proverb is: Many times Lookers on see more then he that plays the game; it is true in this.
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A Looker on may see sincerity sparkle in thy practice, and thy graces shine in thy conversation,
A Looker on may see sincerity sparkle in thy practice, and thy graces shine in thy Conversation,
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when thou canst not do it thy selfe. A childe when it blubbers and cries, can see nothing of his book.
when thou Canst not do it thy self. A child when it blubbers and cries, can see nothing of his book.
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So when Christians are sad, and sullen, and lumpish, they can hardly read any thing of their evidence.
So when Christians Are sad, and sullen, and lumpish, they can hardly read any thing of their evidence.
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Mr. Throgmorton got his assurance this way, by the Testimony of a company of godly Ministers that they could lay their soules in his soules stead.
Mr. Throgmorton god his assurance this Way, by the Testimony of a company of godly Ministers that they could lay their Souls in his Souls stead.
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Let this therefore run in your Meditations, that many times standers by and Christians that behold your walkings,
Let this Therefore run in your Meditations, that many times standers by and Christians that behold your walkings,
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and see your Actions, they may see more ground of comfort in you then your selves can do.
and see your Actions, they may see more ground of Comfort in you then your selves can do.
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Secondly, Meditate and think upon the comforts God gave you in wonted time, and call them to minde.
Secondly, Meditate and think upon the comforts God gave you in wonted time, and call them to mind.
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Do as David did, Psal. 77. I called to minde the dayes of old, and the yeers of many generations.
Do as David did, Psalm 77. I called to mind the days of old, and the Years of many generations.
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Call to minde ancient dayes, did not God shew thee his face? did not God bear thee in the palmes of his hands? did not God give thee many a smile of his countenance,
Call to mind ancient days, did not God show thee his face? did not God bear thee in the palms of his hands? did not God give thee many a smile of his countenance,
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and many a pledge of his love, even by affliction it selfe? did not God set many a seal upon thy heart, that thy comforts were true, thy evidence clear,
and many a pledge of his love, even by affliction it self? did not God Set many a seal upon thy heart, that thy comforts were true, thy evidence clear,
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and thy ends sincere towards God? Beloved, call to minde the former frame of thy spirit,
and thy ends sincere towards God? beloved, call to mind the former frame of thy Spirit,
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how thou wast in wonted times, and this Meditation being backed by Gods Spirit, may bee a great means to restore thy comforts to thee;
how thou wast in wonted times, and this Meditation being backed by God's Spirit, may be a great means to restore thy comforts to thee;
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past goodnesse should be present encouragement. Thirdly, Meditate what way it was that you got your former comforts and assurance;
passed Goodness should be present encouragement. Thirdly, Meditate what Way it was that you god your former comforts and assurance;
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and the same way God will sanctifie to restore you your comforts again. and the same Way God will sanctify to restore you your comforts again.
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What Physicians say of the body, We are nourished of those things, of which wee are begotten and generated. So I say of comforts:
What Physicians say of the body, We Are nourished of those things, of which we Are begotten and generated. So I say of comforts:
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The very same thing that begot comforts, the same will restore your comforts againe.
The very same thing that begotten comforts, the same will restore your comforts again.
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Now think upon this in your practice, and consider, What way did I gaine my comforts in yeeres past? did I gaine my comforts by godly sorrow,
Now think upon this in your practice, and Consider, What Way did I gain my comforts in Years past? did I gain my comforts by godly sorrow,
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and by lamenting after God, and by mourning over those abominable failings in my practice? now take the same course to restore thy evidences.
and by lamenting After God, and by mourning over those abominable failings in my practice? now take the same course to restore thy evidences.
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Go and mourn in thy Closet over thy uneven walking before God. Go lament for thy sinnes, mourne after thy Father;
Go and mourn in thy Closet over thy uneven walking before God. Go lament for thy Sins, mourn After thy Father;
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and tell him thou art grieved at the heart that he is so great a stranger to thy soule.
and tell him thou art grieved At the heart that he is so great a stranger to thy soul.
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Didst thou gain thy assurance in dayes past by humbling thy soule often before God? Set upon humbling work again.
Didst thou gain thy assurance in days passed by humbling thy soul often before God? Set upon humbling work again.
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Didst thou gain thy comforts in dayes past by walking closely with thy God? Amend thy paths,
Didst thou gain thy comforts in days passed by walking closely with thy God? Amend thy paths,
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and direct thy wayes unto thy Maker for dayes to come.
and Direct thy ways unto thy Maker for days to come.
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There is the very same way to restore your comforts, that was at first to gain your comforts.
There is the very same Way to restore your comforts, that was At First to gain your comforts.
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Fourthly, Let your Meditations work upon those comforting Promises in the Gospel, that hold forth most comfort to a dejected soule.
Fourthly, Let your Meditations work upon those comforting Promises in the Gospel, that hold forth most Comfort to a dejected soul.
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And truly I am perswaded, Christians Meditations running more upon their own failings, and their own jealousies,
And truly I am persuaded, Christians Meditations running more upon their own failings, and their own jealousies,
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and their own mistakes, then upon Gospel-Promises, hath been the great occasion they have layen so long under a spirit of bondage,
and their own mistakes, then upon Gospel promises, hath been the great occasion they have lain so long under a Spirit of bondage,
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and under a dark eclipse in the want of the comforts of Gods Spirit.
and under a dark eclipse in the want of the comforts of God's Spirit.
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Therefore now let your Meditations work upon those Promises that hold forth most comfort to a dejected and deserted soule. And here.
Therefore now let your Meditations work upon those Promises that hold forth most Comfort to a dejected and deserted soul. And Here.
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I shall name five or sixe most comfortable Promises in the Word; As Esa. 57.15.
I shall name five or sixe most comfortable Promises in the Word; As Isaiah 57.15.
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The Lord that dwells in the high and holy places, he doth revive the spirit of the humble, and of the contrite one. So Esa. 66.2. The Lord dwels in the heavens, and yet with him also that is of an humble and contrite spirit, that trembles at his Word; with him will God dwell. So Psal. 34.18. The Lord is nigh them that are of a broken heart, even them that are contrite in spirit. So Luke 4.18.The Lord that dwells in the high and holy places, he does revive the Spirit of the humble, and of the contrite one. So Isaiah 66.2. The Lord dwells in the heavens, and yet with him also that is of an humble and contrite Spirit, that trembles At his Word; with him will God dwell. So Psalm 34.18. The Lord is High them that Are of a broken heart, even them that Are contrite in Spirit. So Lycia 4.18.
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Jesus Christ was anointed, that is, appointed by God the Father, to preach the Gospel to the poor, to binde up the broken in heart,
jesus christ was anointed, that is, appointed by God the Father, to preach the Gospel to the poor, to bind up the broken in heart,
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and to comfort them that mourn. So Esa. 66.10. The Lord will restore comfort to thee, and to thy Mourners. And Heb. 12.12. The Lord will strengthen the weak hands, and feeble knees. and to Comfort them that mourn. So Isaiah 66.10. The Lord will restore Comfort to thee, and to thy Mourners. And Hebrew 12.12. The Lord will strengthen the weak hands, and feeble knees.
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And with that remarkable and most glorious Gospel-promise I shall end, Esa. 35.3, 4, 5, 6. Strengthen the weak hands, and confirme the feeble knees.
And with that remarkable and most glorious Gospel promise I shall end, Isaiah 35.3, 4, 5, 6. Strengthen the weak hands, and confirm the feeble knees.
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This, saith God, to weak Christians, whose legs can hardly carry their bodies, and their hands hardly reach to their mouthes.
This, Says God, to weak Christians, whose legs can hardly carry their bodies, and their hands hardly reach to their mouths.
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Say unto the weak Christian in grace, comfort, and confirm and strengthen them: And say unto them that are of a fearfull heart, Be strong;
Say unto the weak Christian in grace, Comfort, and confirm and strengthen them: And say unto them that Are of a fearful heart, Be strong;
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Poor fearful doubting soules, that fear every Temptation, and fear every corruption, and fear they shall lose the recompence of their reward:
Poor fearful doubting Souls, that Fear every Temptation, and Fear every corruption, and Fear they shall loose the recompense of their reward:
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Say unto that fearful heart, Be strong and fear not.
Say unto that fearful heart, Be strong and Fear not.
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For your God will come with vengeance, even God will come with recompence, and save you. For your God will come with vengeance, even God will come with recompense, and save you.
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And then the eyes of the blinde shall bee open, and the eares of the deafe shall bee unstopped; And then the eyes of the blind shall be open, and the ears of the deaf shall be unstopped;
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it is not meant of the bodily eye but those that were blinde, and could not see the mysteries of Christ,
it is not meant of the bodily eye but those that were blind, and could not see the Mysteres of christ,
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and could not read their own comforts; then their eyes shall be open.
and could not read their own comforts; then their eyes shall be open.
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And the deaf that, as Esaiah saith, refused to be comforted, that would not hearken to comfort,
And the deaf that, as Isaiah Says, refused to be comforted, that would not harken to Comfort,
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but would stop their eares against all comfortable doctrines, and onely give way to sorrow, their eares shall be unstopped.
but would stop their ears against all comfortable doctrines, and only give Way to sorrow, their ears shall be unstopped.
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And the lame man shall leap like a Hart; the poore halting Christian, that halts in his comforts, that is now believing, anon staggering; now rejoycing, anon despairing;And the lame man shall leap like a Heart; the poor halting Christian, that halts in his comforts, that is now believing, anon staggering; now rejoicing, anon despairing;
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the poor lame man shall leap like a Hart. And the Tongue of the dumb shall sing:
the poor lame man shall leap like a Hart. And the Tongue of the dumb shall sing:
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the poor man that could not speak one word of his owne graces, and of his own comforts,
the poor man that could not speak one word of his own graces, and of his own comforts,
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and touching his own evidence, the Tongue of the dumb shall sing.
and touching his own evidence, the Tongue of the dumb shall sing.
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O Beloved, here is your work, in case you would bee Christians to restore your comforts againe;
Oh beloved, Here is your work, in case you would be Christians to restore your comforts again;
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set upon the work of Meditation, to think upon these precious promises of the Gospell, that hold forth most comfort to a drooping and dejected sinner.
Set upon the work of Meditation, to think upon these precious promises of the Gospel, that hold forth most Comfort to a drooping and dejected sinner.
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SERMON XII. 2 PETER 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON XII. 2 PETER 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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THe Doctrine I am yet upon is this, That Christians ought to put forth a great deale of diligence, to make this sure to their soule, that they are effectually called by Jesus Christ to Grace and Glory.
THe Doctrine I am yet upon is this, That Christians ought to put forth a great deal of diligence, to make this sure to their soul, that they Are effectually called by jesus christ to Grace and Glory.
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In the prosecution of which, I have gone over many particulars.
In the prosecution of which, I have gone over many particulars.
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There remains now onely one Use more to dispatch about this subject, and then I passe to the third point drawn from these words.
There remains now only one Use more to dispatch about this Subject, and then I pass to the third point drawn from these words.
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And the Use shall be of Consolation;
And the Use shall be of Consolation;
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from all that hath been said touching the assurance of our effectuall Calling, I shall onely direct my discourse to lay down six or seven Consolatory Conclusions, to those Christians who are effectually called,
from all that hath been said touching the assurance of our effectual Calling, I shall only Direct my discourse to lay down six or seven Consolatory Conclusions, to those Christians who Are effectually called,
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yet happily have not a sensible assurance of their own calling. First, take this for a truth;
yet happily have not a sensible assurance of their own calling. First, take this for a truth;
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that Assurance is necessary, not for the being, but for the wel-being of a Christian. It is not necessary to his estate, but to his comfort.
that Assurance is necessary, not for the being, but for the well-being of a Christian. It is not necessary to his estate, but to his Comfort.
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It is not necessary as food is to the life, but onely as physick is to the body.
It is not necessary as food is to the life, but only as physic is to the body.
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A man cannot live without food; a man may live without Physick. Assurance is but as a comfortable Cordiall to the soule;
A man cannot live without food; a man may live without Physic. Assurance is but as a comfortable Cordial to the soul;
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Grace is as food to keep the soule alive; though you doe want assurance, this Cordiall to beare you up.
Grace is as food to keep the soul alive; though you do want assurance, this Cordial to bear you up.
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Secondly, that many of Gods deare Children, they may lie a very long time in the want of this assurance, touching their effectuall calling.
Secondly, that many of God's deer Children, they may lie a very long time in the want of this assurance, touching their effectual calling.
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Psal. 88. it is said of Heman, 14, 15, 16 verses, Lord, why hast thou cast off my soule? and why hast thou hid thy face from me? Mark his complaint: I am ready to die. Psalm 88. it is said of Heman, 14, 15, 16 Verses, Lord, why hast thou cast off my soul? and why hast thou hid thy face from me? Mark his complaint: I am ready to die.
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And was this onely a fit of desertion, or was it a continued act? yes;
And was this only a fit of desertion, or was it a continued act? yes;
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Vers. 16. From my youth up I suffer thy terrours, I am distracted, and thy fierce wrath goes over me.
Vers. 16. From my youth up I suffer thy terrors, I am distracted, and thy fierce wrath Goes over me.
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Heman lay under the state of desertion from his childhood;Heman lay under the state of desertion from his childhood;
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for here he tels you his estate, that he was not troubled for a day or two,
for Here he tells you his estate, that he was not troubled for a day or two,
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or three, and then his troubles were over;
or three, and then his Troubles were over;
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but from his youth up he lay under this perplexity, that he thought God had cast off his soule,
but from his youth up he lay under this perplexity, that he Thought God had cast off his soul,
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and the terrours of God lay upon him: And yet this man none questions his goodnesse.
and the terrors of God lay upon him: And yet this man none questions his Goodness.
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For he was the man, as Ainsworth thinks, that made this Psalm;
For he was the man, as Ainsworth thinks, that made this Psalm;
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and sure God would never honour a wicked man to be a pen-man of the Scripture.
and sure God would never honour a wicked man to be a penman of the Scripture.
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The Psalm is called a golden Psalm;
The Psalm is called a golden Psalm;
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and it is so called, because hereby he would teach afflicted consciences, that they may from their youth up lie under great horror,
and it is so called, Because hereby he would teach afflicted Consciences, that they may from their youth up lie under great horror,
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and lie under sad suspence, concerning their everlasting estate, and yet they may have grace at the root for all this.
and lie under sad suspense, Concerning their everlasting estate, and yet they may have grace At the root for all this.
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And Heman doth not onely expresse it, as if he had an ordinary trouble of mind;
And Heman does not only express it, as if he had an ordinary trouble of mind;
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but he expresseth it, that he lay under an extraordinary weight of Gods wrath, Vers. 7. thou h•st laid me in the lowest pit of darkness•,
but he Expresses it, that he lay under an extraordinary weight of God's wrath, Vers. 7. thou h•st laid me in the lowest pit of darkness•,
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and in the deep, and thy wrath it lies heavy upon me. and in the deep, and thy wrath it lies heavy upon me.
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He did even lie, and sinke, in his own thoughts under the sense of Gods wrath upon him.
He did even lie, and sink, in his own thoughts under the sense of God's wrath upon him.
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This therefore is another comfortable conclusion, That godly men may not onely by fits and starts,
This Therefore is Another comfortable conclusion, That godly men may not only by fits and starts,
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but for a long time, for many yeeres together, lie under a state of spirituall desertion.
but for a long time, for many Years together, lie under a state of spiritual desertion.
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For some men think of Heman, that he was above threescore yeeres of age, when he wrote this Psalm;
For Some men think of Heman, that he was above threescore Years of age, when he wrote this Psalm;
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yet from his youth up, till that age, he lay under this horrour and perplexity.
yet from his youth up, till that age, he lay under this horror and perplexity.
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Thirdly, that many of Gods deare children may be so long plunged under desertion, and under the want of Assurance, that they may refuse and withstand comforts,
Thirdly, that many of God's deer children may be so long plunged under desertion, and under the want of Assurance, that they may refuse and withstand comforts,
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when God offers it to them in the Gospel, and yet may have grace still.
when God offers it to them in the Gospel, and yet may have grace still.
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As a man in a fever, or distracted by some violent disease, though you bring him a Cordiall, that may abate his disease, the man in a fit will throw the glasse against the wall,
As a man in a fever, or distracted by Some violent disease, though you bring him a Cordial, that may abate his disease, the man in a fit will throw the glass against the wall,
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though it be the onely means of his remedy. It is so with godly men;
though it be the only means of his remedy. It is so with godly men;
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many times they are so accustomed to sadnesse in the want of assurance, that they may refuse comforts when God offers them. Psal. 77.2. It is the speech of Asaph, my soule refuseth to be comforted; a strange speech:
many times they Are so accustomed to sadness in the want of assurance, that they may refuse comforts when God offers them. Psalm 77.2. It is the speech of Asaph, my soul Refuseth to be comforted; a strange speech:
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Though he was offered comfort, yet his soule refused it.
Though he was offered Comfort, yet his soul refused it.
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Here then, Beloved, this may be a very great prop to thee, that thou mayst so long be accustomed to a course of doubting, that thou mayst refuse comfort when God tenders it,
Here then, beloved, this may be a very great prop to thee, that thou Mayest so long be accustomed to a course of doubting, that thou Mayest refuse Comfort when God tenders it,
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and yet be a gracious heart still. Fourthly, and this is more comfortable yet.
and yet be a gracious heart still. Fourthly, and this is more comfortable yet.
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That rather then God will let his people live and die without assurance, he wil work assurance in you by a miracle,
That rather then God will let his people live and die without assurance, he will work assurance in you by a miracle,
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or by some unusual or extraordinary way.
or by Some unusual or extraordinary Way.
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A famous instance you have for this, of a Gentlewoman, that once lived in this City, (its Mr. Bolton that relates the story) one Mris. Honywood; who was a famous professour of Religion,
A famous instance you have for this, of a Gentlewoman, that once lived in this city, (its Mr. Bolton that relates the story) one Mris. Honywood; who was a famous professor of Religion,
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and a woman that for many yeeres was much troubled in mind for the want of her assurance.
and a woman that for many Years was much troubled in mind for the want of her assurance.
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At length there came a Minister to her, who endeavored to settle her hopes and comforts in Jesus Christ;
At length there Come a Minister to her, who endeavoured to settle her hope's and comforts in jesus christ;
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and he urging promises to her, she took it with a kind of indignation & anger, that he should offer to present any promise to her, to whom she thought it did not belong;
and he urging promises to her, she took it with a kind of Indignation & anger, that he should offer to present any promise to her, to whom she Thought it did not belong;
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and having a Venice glasse in her hand, she holds up the glasse and said, Speak no more to me of salvation,
and having a Venice glass in her hand, she holds up the glass and said, Speak no more to me of salvation,
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for I shall as surely be damned, as this poore Venice Glasse shall be broken against the wall, throwing it with all her force to break it.
for I shall as surely be damned, as this poor Venice Glass shall be broken against the wall, throwing it with all her force to break it.
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But it pleased God, by a miraculous providence to preserve the glasse whole.
But it pleased God, by a miraculous providence to preserve the glass Whole.
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The Minister seeing this, took up the glasse, and said, Behold, God must by a miracle work faith in you, before you will believe.
The Minister seeing this, took up the glass, and said, Behold, God must by a miracle work faith in you, before you will believe.
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And from that day, the story saith, she was a woman very strong in the assurance of Gods love.
And from that day, the story Says, she was a woman very strong in the assurance of God's love.
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Here you see how God did indulge the infirmity of his poore servant.
Here you see how God did indulge the infirmity of his poor servant.
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Rather then thou shalt live and die without assurance, God will bring it about even by a miracle;
Rather then thou shalt live and die without assurance, God will bring it about even by a miracle;
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this woman, it may be, had died unassured, if God had not confirmed her by some unusuall way.
this woman, it may be, had died unassured, if God had not confirmed her by Some unusual Way.
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I have read likewise in the book of Martyrs, of Mr. Glover, that all the while he was in prison, he was under a state of desertion,
I have read likewise in the book of Martyrs, of Mr. Glover, that all the while he was in prison, he was under a state of desertion,
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and very much clouded in his comforts, and could not have any apprehension of Gods love to his soule.
and very much clouded in his comforts, and could not have any apprehension of God's love to his soul.
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Yet when he came to Smithfield, and saw the stake, and the fire in which he was to be burnt, he cried out, I have found him, I have found him;
Yet when he Come to Smithfield, and saw the stake, and the fire in which he was to be burned, he cried out, I have found him, I have found him;
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and profest of himselfe, he was as full of joy as his heart could hold.
and professed of himself, he was as full of joy as his heart could hold.
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The Lord made the very sight of the Stake to be an inlet to present joy.
The Lord made the very sighed of the Stake to be an inlet to present joy.
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One would have thought that the sight of the stake should have daunted him; whereas he then grew most confident.
One would have Thought that the sighed of the stake should have daunted him; whereas he then grew most confident.
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Fifthly, That though grace in thy heart be unchangeable, yet the sense and feeling of thy own graces is subject to great variation and change.
Fifthly, That though grace in thy heart be unchangeable, yet the sense and feeling of thy own graces is Subject to great variation and change.
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Grace in it selfe is unchangeable. All the divels in hell cannot pluck the meanest believer out of Christs hand.
Grace in it self is unchangeable. All the Devils in hell cannot pluck the Meanest believer out of Christ hand.
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Those whom thou hast given me, I will keep, saith Christ, and none shall take them from me. Those whom thou hast given me, I will keep, Says christ, and none shall take them from me.
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The foundation of God stands sure; though thy knowledge, that thou buildest upon that foundation may not be sure to thee.The Foundation of God Stands sure; though thy knowledge, that thou buildest upon that Foundation may not be sure to thee.
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The Lord knows who are his, though thou mayst not.The Lord knows who Are his, though thou Mayest not.
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Grace it selfe is not changeable, though thy feeling of grace is subject to many alterations and changes.
Grace it self is not changeable, though thy feeling of grace is Subject to many alterations and changes.
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Though grace it selfe be an unshaken foundation, yet our feeling of grace is not so.
Though grace it self be an unshaken Foundation, yet our feeling of grace is not so.
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In our feeling of grace, we are like the aire, sometimes cleare, sometimes cloudy; we are like the sea, sometimes ebbing, sometimes flowing;
In our feeling of grace, we Are like the air, sometime clear, sometime cloudy; we Are like the sea, sometime ebbing, sometime flowing;
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ebbing in your comforts, as well as flowing in your graces.
ebbing in your comforts, as well as flowing in your graces.
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Believers in their feeling of grace, are like the Trees of the field, sometimes flourishing green, and growing;
Believers in their feeling of grace, Are like the Trees of the field, sometime flourishing green, and growing;
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another time, at the fall of the leafe, like a withered stump. So are Christians, touching their own feeling;
Another time, At the fallen of the leaf, like a withered stump. So Are Christians, touching their own feeling;
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their apprehension of their graces is subject to much change, though their graces be not so.
their apprehension of their graces is Subject to much change, though their graces be not so.
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Sixthly, That the want of Assurance is not simply prejudiciall to the salvation of a Christian,
Sixthly, That the want of Assurance is not simply prejudicial to the salvation of a Christian,
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though it be prejudiciall to the Consolation of a Christian.
though it be prejudicial to the Consolation of a Christian.
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It is no way prejudiciall to your salvation, but you may be saved, though you are not assured.
It is no Way prejudicial to your salvation, but you may be saved, though you Are not assured.
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For first, this want of assurance is no prejudice to your free accesse to the Throne of grace:
For First, this want of assurance is no prejudice to your free access to the Throne of grace:
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you may come freely to present your requests to God, though you are not assured of acceptance.
you may come freely to present your requests to God, though you Are not assured of acceptance.
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As it is the saying of an Authour:
As it is the saying of an Author:
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Though God shewes thee not his face, yet he may lend thee his eare, when thou comest to him in prayer;
Though God shows thee not his face, yet he may lend thee his ear, when thou Comest to him in prayer;
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God lends many a Christian an eare in prayer, though they see not his face, nor the glimps of his favour.
God lends many a Christian an ear in prayer, though they see not his face, nor the glimpse of his favour.
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Secondly, Thy want of assurance shall not hinder thy successe in prayer, but thou maist goe away with an ample returne,
Secondly, Thy want of assurance shall not hinder thy success in prayer, but thou Mayest go away with an ample return,
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though thou doest not goe away with fulnesse of comfort.
though thou dost not go away with fullness of Comfort.
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Benjamin when he was with Ioseph in Aegypt, he had a token of love from Ioseph, a Golden Cup in his sacke, though he knew it not.Benjamin when he was with Ioseph in Egypt, he had a token of love from Ioseph, a Golden Cup in his sack, though he knew it not.
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This is a lively Emblem of the carriage of our Ioseph, Jesus Christ to his young Benjamins, who may put a love token in your hearts,
This is a lively Emblem of the carriage of our Ioseph, jesus christ to his young Benjamites, who may put a love token in your hearts,
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and may give you a Golden Cup, and give you grace, and you not know that grace is there.
and may give you a Golden Cup, and give you grace, and you not know that grace is there.
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And Lastly, It doth not hinder your reconciliation, but you may be at peace with God,
And Lastly, It does not hinder your reconciliation, but you may be At peace with God,
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though you know not that the agreement is made up;
though you know not that the agreement is made up;
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There may be reall friendship between God and a Believer, though there may be some seeming enmity.
There may be real friendship between God and a Believer, though there may be Some seeming enmity.
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Thou holdest me for thine enemy saith Iob, yet God did not, though he thought so.Thou holdest me for thine enemy Says Job, yet God did not, though he Thought so.
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Zion said, the Lord hath forsaken me, and my God hath forgotten me, Isa. 49.14.Zion said, the Lord hath forsaken me, and my God hath forgotten me, Isaiah 49.14.
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But God had not done so, for he tells them a little before, almost in one breath, Though a mother may forget her sucking child,
But God had not done so, for he tells them a little before, almost in one breath, Though a mother may forget her sucking child,
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yet will I not forget you: yet will I not forget you:
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So that there may be some seeming jarres when there is no enmity at all between God and you.
So that there may be Some seeming jars when there is no enmity At all between God and you.
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Seventhly, That Christians, who have attained the strongest and highest degree of faith, have yet had many defects and doubtings mingled with their faith.
Seventhly, That Christians, who have attained the Strongest and highest degree of faith, have yet had many defects and doubtings mingled with their faith.
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Lord, I believe, Mark. 9. Yet helpe my unbeliefe, yet that man attained to a high pitch of faith, 1 Thes. 3.10. Night and day we pray exceedingly for you that we may see your face, and perfect that which is wanting in your faith. Lord, I believe, Mark. 9. Yet help my unbelief, yet that man attained to a high pitch of faith, 1 Thebes 3.10. Night and day we pray exceedingly for you that we may see your face, and perfect that which is wanting in your faith.
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Now you must not take these Thessalonians, as if they were new Converts, or a people weake in the faith;
Now you must not take these Thessalonians, as if they were new Converts, or a people weak in the faith;
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but herein lies the Emphasis, that though these Thessalonians were the most eminent Christians of all the world,
but herein lies the Emphasis, that though these Thessalonians were the most eminent Christians of all the world,
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yet they had a great defect in their faith.
yet they had a great defect in their faith.
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Therefore compare this with 1 Thes. 1.7, 8. You were examples to all that believe in Macedonia, and Achaia, for from you sounded out the word of the Lord not onely in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad.
Therefore compare this with 1 Thebes 1.7, 8. You were Examples to all that believe in Macedonia, and Achaia, for from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad.
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The people in every place spake of the great measure of faith that was in the godly people of this Church,
The people in every place spoke of the great measure of faith that was in the godly people of this Church,
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and yet though their faith was so eminent, and they Christians so eminent as they were, yet they had some defects;
and yet though their faith was so eminent, and they Christians so eminent as they were, yet they had Some defects;
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and there was somewhat lacking in their faith for all this. See also Psal. 55.5. and Psal. 77. So that here is very great comfort for Believers, that the strongest Christians in the faith have had great defects that have attended their graces.
and there was somewhat lacking in their faith for all this. See also Psalm 55.5. and Psalm 77. So that Here is very great Comfort for Believers, that the Strongest Christians in the faith have had great defects that have attended their graces.
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Thus having finished these seven comfortable Conclusions, because I would have no deluded sinner nuzled up in presumptuous perswasions of his owne blessednesse,
Thus having finished these seven comfortable Conclusions, Because I would have no deluded sinner nuzzled up in presumptuous persuasions of his own blessedness,
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when he is a Cursed man, and designed for hell;
when he is a Cursed man, and designed for hell;
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I have two or three sad conclusions to lay down, for all you that harbour groundlesse and presumptuous perswasions of your effectuall calling, when you are not. As,
I have two or three sad conclusions to lay down, for all you that harbour groundless and presumptuous persuasions of your effectual calling, when you Are not. As,
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First, You that nourish presumptuous perswasions of your effectuall calling, when you are not, take this conclusion to dread your hearts, That it is likely you shall never be effectually called by Jesus Christ.
First, You that nourish presumptuous persuasions of your effectual calling, when you Are not, take this conclusion to dread your hearts, That it is likely you shall never be effectually called by jesus christ.
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There is no man so unlikely to be truely called by Christ, as that man that thinkes he is called when he is not.
There is no man so unlikely to be truly called by christ, as that man that thinks he is called when he is not.
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Math. 9. I came not to call the Righteous, but sinners to repentance. Math. 9. I Come not to call the Righteous, but Sinners to Repentance.
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Righteous men i.e. that thought they were righteous, and in their owne eye thought they had grace and were as good as the best, I came not, saith Christ, to call them, but sinners, i.e. sinners, that see their sinne,
Righteous men i.e. that Thought they were righteous, and in their own eye Thought they had grace and were as good as the best, I Come not, Says christ, to call them, but Sinners, i.e. Sinners, that see their sin,
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and see their need of a Saviour, and are sensible of their lost and undone condition without Christ, Christ came to save them,
and see their need of a Saviour, and Are sensible of their lost and undone condition without christ, christ Come to save them,
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and to call them to repentance:
and to call them to Repentance:
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Of all men in the world, you are most unlikely to be called that nourish ungrounded perswasions of your effectuall calling.
Of all men in the world, you Are most unlikely to be called that nourish ungrounded persuasions of your effectual calling.
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Secondly, whilst you live in this world, you are meere strangers to that inward and spirituall joy which every true Believer feeles and findeth in Jesus Christ.
Secondly, while you live in this world, you Are mere Strangers to that inward and spiritual joy which every true Believer feels and finds in jesus christ.
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You doe not intermeddle with those inward solaces, and sweet enjoyments of heart, which every sincere believer hath in Jesus Christ.
You do not intermeddle with those inward solaces, and sweet enjoyments of heart, which every sincere believer hath in jesus christ.
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A man that hath assurance upon good ground, he is so filled with joy, that it wil bear him up against all the sufferings and sorrows he may meet with here in the world.
A man that hath assurance upon good ground, he is so filled with joy, that it will bear him up against all the sufferings and sorrows he may meet with Here in the world.
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He that hath assurance, no sufferings can daunt him.
He that hath assurance, no sufferings can daunt him.
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As Adolphus Clarebachius, when he was burning at the stake, he was so filled with the assurance of Gods love, that he saith of himselfe, I think in my heart, there is not a merrier heart in the world, then mine is.
As Adolphus Clarebachius, when he was burning At the stake, he was so filled with the assurance of God's love, that he Says of himself, I think in my heart, there is not a merrier heart in the world, then mine is.
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And so another Martyr burning at the stake saith, I taste as much sweetnesse, and finde as much ease now I am in the flames,
And so Another Martyr burning At the stake Says, I taste as much sweetness, and find as much ease now I am in the flames,
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as if I lay upon a bed of Roses.
as if I lay upon a Bed of Roses.
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The fulnesse of his joy in the assurance of Gods love, made him willingly undergoe any torment.
The fullness of his joy in the assurance of God's love, made him willingly undergo any torment.
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Mr. Saunders was in prison, till hee was in prison;
Mr. Saunders was in prison, till he was in prison;
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Bainam said, when he was in the fire, I feele no more then if I were in a bed of down.Bainam said, when he was in the fire, I feel no more then if I were in a Bed of down.
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Whereas, thou that harbourest false perswasions, thy hopes will shrink when thou commest to suffer, like cloath not well woven, on a rainy day;
Whereas, thou that harbourest false persuasions, thy hope's will shrink when thou Comest to suffer, like cloth not well woven, on a rainy day;
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thy delusions will never beare up thy spirit to so high a pitch as these are.
thy delusions will never bear up thy Spirit to so high a pitch as these Are.
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This is thy misery, thou wilt never have that sweet peace and rejoycing in thy heart Believers have, who are assured upon Scripture grounds.
This is thy misery, thou wilt never have that sweet peace and rejoicing in thy heart Believers have, who Are assured upon Scripture grounds.
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Thirdly, take this for thy dread, that thou wilt be thrown into hell, before thou art aware.
Thirdly, take this for thy dread, that thou wilt be thrown into hell, before thou art aware.
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It is the speech of Mr. Bolton. That man that takes up a false perswasion of his effectuall Calling,
It is the speech of Mr. Bolton. That man that Takes up a false persuasion of his effectual Calling,
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when he is not, he is like unto a man that is in a pleasant dream, who dreames he is a King,
when he is not, he is like unto a man that is in a pleasant dream, who dreams he is a King,
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and hath a Kingdome, and hath Treasures full of Silver and Gold; yet when he awakes, behold the man hath nothing.
and hath a Kingdom, and hath Treasures full of Silver and Gold; yet when he awakes, behold the man hath nothing.
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He compares him likewise to a man that is asleep upon the mast of a ship;
He compares him likewise to a man that is asleep upon the mast of a ship;
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he is in a golden dream, and dreams of Kingdomes, and of thousands which he hath,
he is in a golden dream, and dreams of Kingdoms, and of thousands which he hath,
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and happily in a moment the wind ariseth, the ship is tossed upon the waves, & the man is tumbled into the Ocean and drowned.
and happily in a moment the wind arises, the ship is tossed upon the waves, & the man is tumbled into the Ocean and drowned.
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It is so with many men, who nourish Golden dreams, and hopes, that heaven is theirs, and Christ theirs;
It is so with many men, who nourish Golden dreams, and hope's, that heaven is theirs, and christ theirs;
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when as (alas) they are tumbled and thrown into hell, before they are aware.
when as (alas) they Are tumbled and thrown into hell, before they Are aware.
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And this should be a dreadfull meditation to thy heart, that harbourest presumptuous perswasions of thy effectuall Calling, when thou art not.
And this should be a dreadful meditation to thy heart, that harbourest presumptuous persuasions of thy effectual Calling, when thou art not.
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Thus I have done in eleven Sermons with this Doctrine, touching effectuall calling. I passe now to the third and last point, drawn from these words: and that is,
Thus I have done in eleven Sermons with this Doctrine, touching effectual calling. I pass now to the third and last point, drawn from these words: and that is,
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That Christians ought to put forth a great deale of diligence to make this sure to their soules, that they are eternally elected by God to life and salvation. That Christians ought to put forth a great deal of diligence to make this sure to their Souls, that they Are eternally elected by God to life and salvation.
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Give diligence to make your Calling and election sure. There are many profitable points to be handled in the dispatch of this Doctrine;
Give diligence to make your Calling and election sure. There Are many profitable points to be handled in the dispatch of this Doctrine;
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I shall onely in this remnant of time prosecute a few. And first, I shall shew you what election is.
I shall only in this remnant of time prosecute a few. And First, I shall show you what election is.
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Secondly, whether a man may be sure of his own election, seeing election is an act from eternity.
Secondly, whither a man may be sure of his own election, seeing election is an act from eternity.
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How can a man be sure of that which was done in Gods counsell before we had a being? Thirdly, by what discoveries may a man infallibly judge, that he is elected.
How can a man be sure of that which was done in God's counsel before we had a being? Thirdly, by what discoveries may a man infallibly judge, that he is elected.
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In the discussion of this doctrine, I begin with the first, What election is? Which that you may know, I shall lay down this briefe description of it.
In the discussion of this Doctrine, I begin with the First, What election is? Which that you may know, I shall lay down this brief description of it.
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Election is an eternall decree or purpose of God, whereby he hath freely chosen out of the masse of mankind a small company of men and women, that shall come to everlasting life and salvation by Jesus Christ. This is election.Election is an Eternal Decree or purpose of God, whereby he hath freely chosen out of the mass of mankind a small company of men and women, that shall come to everlasting life and salvation by jesus christ. This is election.
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And here in this description there are these things to be taken notice of.
And Here in this description there Are these things to be taken notice of.
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First, I call it an eternall purpose; because, though a man be not justified from eternity,
First, I call it an Eternal purpose; Because, though a man be not justified from eternity,
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yet he is elected from eternity. God from eternity had a purpose that man should be justified, and should be called, and should be saved.
yet he is elected from eternity. God from eternity had a purpose that man should be justified, and should be called, and should be saved.
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Election is from eternity, though vocation, justification, and glorification be not so. Hence you read in Scripture, when it speaks of election, Eph. 1.4. He hath elected us in Christ, before the foundation of the world.
Election is from eternity, though vocation, justification, and glorification be not so. Hence you read in Scripture, when it speaks of election, Ephesians 1.4. He hath elected us in christ, before the Foundation of the world.
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But it is never said so of Justification.
But it is never said so of Justification.
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God had a purpose to make us happy, and a purpose to call us in time,
God had a purpose to make us happy, and a purpose to call us in time,
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and a purpose to justifie us, from eternity, though the acting of this purpose is in due time fulfilled.
and a purpose to justify us, from eternity, though the acting of this purpose is in due time fulfilled.
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Secondly, I call it a purpose, whereby he doth freely chuse.
Secondly, I call it a purpose, whereby he does freely choose.
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And this I doe in opposition to that Papisticall Tenet, that God doth predestinate or elect men to salvation upon the foresight of good works. A most abominable opinion;
And this I do in opposition to that Papistical Tenet, that God does predestinate or elect men to salvation upon the foresight of good works. A most abominable opinion;
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and takes off the freeness of this act of Gods election, 2 Tim. 1.9. Not according to our works, but according to his own purpose & grace:
and Takes off the freeness of this act of God's election, 2 Tim. 1.9. Not according to our works, but according to his own purpose & grace:
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so I say thirdly, Whereby God doth freely chuse out of the masse of mankind a few to obtaine life and salvation. so I say Thirdly, Whereby God does freely choose out of the mass of mankind a few to obtain life and salvation.
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In opposition to those that hold for universall Redemption, and universall Grace;
In opposition to those that hold for universal Redemption, and universal Grace;
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As Origen, and from him many more have been tainted with this errour, to hold Election universall.
As Origen, and from him many more have been tainted with this error, to hold Election universal.
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And so many of the Papists: Now the Scripture tels us, that many are called, but few are chosen. Election signifies a choice;
And so many of the Papists: Now the Scripture tells us, that many Are called, but few Are chosen. Election signifies a choice;
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now a choice, the very word imports a rejecting of some, and a culling out of others.
now a choice, the very word imports a rejecting of Some, and a culling out of Others.
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The word Election imports, that all shall not be saved. Origen held this, that all men should be saved;
The word Election imports, that all shall not be saved. Origen held this, that all men should be saved;
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that Election shall extend to every man. Yea, the very divels at the day of judgement shall be saved:
that Election shall extend to every man. Yea, the very Devils At the day of judgement shall be saved:
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which is an opinion among Christians not to be named; for Election belongs but to a few.
which is an opinion among Christians not to be nam; for Election belongs but to a few.
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Fourthly, I say, that tis to bring them to eternall life and salvation; therefore called ordination to eternall life, Act. 13.48.
Fourthly, I say, that this to bring them to Eternal life and salvation; Therefore called ordination to Eternal life, Act. 13.48.
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Secondly, Whether may a Christian in this life be assured of his eternall Election;
Secondly, Whither may a Christian in this life be assured of his Eternal Election;
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for as much as Election was done in the decree of God, before ever he had a being,
for as much as Election was done in the Decree of God, before ever he had a being,
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or the world was? Therefore seeing we are not privy to Gods decree and counsell,
or the world was? Therefore seeing we Are not privy to God's Decree and counsel,
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how can it be said, that we may know and be assured of our Eternall Election? Indeed the Papists, they beat down this doctrine.
how can it be said, that we may know and be assured of our Eternal Election? Indeed the Papists, they beatrice down this Doctrine.
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And hence it is that in the Councell of Trent there was this Canon made, that if any man should say he was bound to believe, that he was of the number of them that God hath predestinate,
And hence it is that in the Council of Trent there was this Canon made, that if any man should say he was bound to believe, that he was of the number of them that God hath predestinate,
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or elected to life, let him be an accursed man.
or elected to life, let him be an accursed man.
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They did endeavour to beat down assurance, and held, that all that a man could have, must be onely a conjecturall assurance,
They did endeavour to beatrice down assurance, and held, that all that a man could have, must be only a conjectural assurance,
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or some kinde of hopes of salvation, and no other.
or Some kind of hope's of salvation, and no other.
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Now that you might not erre in this point, see what the Scripture speaks in this case.
Now that you might not err in this point, see what the Scripture speaks in this case.
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That though Election be an act of God from eternity, yet a believer may firmly and fully know his own election:
That though Election be an act of God from eternity, yet a believer may firmly and Fully know his own election:
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And this I shall make good by severall places of Scripture. Read Luke 10.20.
And this I shall make good by several places of Scripture. Read Lycia 10.20.
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Rejoyce not, saith Christ to his Disciples, that you have power to cast out divels, that they are subject to you, Rejoice not, Says christ to his Disciples, that you have power to cast out Devils, that they Are Subject to you,
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but rejoyce rather in this, that your names are written in the book of life. That is, rejoyce not, that you can work miracles;but rejoice rather in this, that your names Are written in the book of life. That is, rejoice not, that you can work Miracles;
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that wicked men can doe, that are not elected; but rather rejoyce, that your names are written in the book of life;
that wicked men can do, that Are not elected; but rather rejoice, that your names Are written in the book of life;
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that is, that in Gods decree you are elected to salvation. Now, how could they rejoyce, unlesse they knew this? So, 1 Thes. 1.4. Knowing brethren, beloved, your election of God.
that is, that in God's Decree you Are elected to salvation. Now, how could they rejoice, unless they knew this? So, 1 Thebes 1.4. Knowing brothers, Beloved, your election of God.
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The Apostle takes it for granted, that believers did know they were elected.
The Apostle Takes it for granted, that believers did know they were elected.
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So Ephes. 1.3, 4, 5. The Lord hath blessed us with all spirituall blessings in Christ, according as he hath chosen us in him,
So Ephesians 1.3, 4, 5. The Lord hath blessed us with all spiritual blessings in christ, according as he hath chosen us in him,
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before the soundation of the world was, having predestinated us to the adoption of children by Jesus Christ. before the Foundation of the world was, having predestinated us to the adoption of children by jesus christ.
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Many more Scriptures I might urge, but in the mouth of two or three witnesses, it is enough to confirme every truth.
Many more Scriptures I might urge, but in the Mouth of two or three Witnesses, it is enough to confirm every truth.
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But now though the Scripture be thus cleare; yet there are some objections, that seemingly oppose this truth, which I must satisfie.
But now though the Scripture be thus clear; yet there Are Some objections, that seemingly oppose this truth, which I must satisfy.
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The Papists, as farre as I have read in their writings, I finde five objections, they draw from Scripture against this truth, that a man may be assured of his Election:
The Papists, as Far as I have read in their writings, I find five objections, they draw from Scripture against this truth, that a man may be assured of his Election:
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for, say they, it was an act of Gods, done before we had a being,
for, say they, it was an act of God's, done before we had a being,
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and how can we be assured of that? I will therefore, beloved, first produce those Scriptures that they pretend wil overthrow this point,
and how can we be assured of that? I will Therefore, Beloved, First produce those Scriptures that they pretend will overthrow this point,
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and then take off what seems to make against it. The first Text they urge is, 1 Pet. 1.17. Passe the time of your sojourning here in feare.
and then take off what seems to make against it. The First Text they urge is, 1 Pet. 1.17. Pass the time of your sojourning Here in Fear.
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This Scripture (say they) bids us passe our time in feare;
This Scripture (say they) bids us pass our time in Fear;
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and if so, then we cannot be assured of our election, but we must feare all the daies of our life,
and if so, then we cannot be assured of our election, but we must Fear all the days of our life,
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whether we are elected or no. To this I shall answer briefly.
whither we Are elected or no. To this I shall answer briefly.
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You must know the feare that the holy Ghost here presseth, that men should passe their time in feare, is not meant of a feare about our election;
You must know the Fear that the holy Ghost Here Presseth, that men should pass their time in Fear, is not meant of a Fear about our election;
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but it is meant of a feare of sinne;
but it is meant of a Fear of sin;
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that we must not sinne against God, but feare God, and feare to provoke God by our sinne.
that we must not sin against God, but Fear God, and Fear to provoke God by our sin.
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And if you ask how this appeares, I make it appeare plainly thus;
And if you ask how this appears, I make it appear plainly thus;
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for vers. 18. it is said, Knowing beloved, that you are not redeemed with corruptible things,
for vers. 18. it is said, Knowing Beloved, that you Are not redeemed with corruptible things,
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as Silver and Gold, but with the precious blood of Christ, &c. Now this verse proves clearly, that they knew they were redeemed by Christs bloud,as Silver and Gold, but with the precious blood of christ, etc. Now this verse Proves clearly, that they knew they were redeemed by Christ blood,
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and so by consequence knew their election.
and so by consequence knew their election.
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Therefore the Apostle did not presse a feare, to beat down the knowledge of their election;
Therefore the Apostle did not press a Fear, to beatrice down the knowledge of their election;
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but, passe your time in feare, i. e. feare to offend God, and feare to sinne against him.
but, pass your time in Fear, i. e. Fear to offend God, and Fear to sin against him.
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Another objection they urge is this. The Scripture, say they doth often commend feare to us;
another objection they urge is this. The Scripture, say they does often commend Fear to us;
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and surely feare and assurance cannot stand together. Prov. 28.14. Blessed is the man that feareth alwaies.
and surely Fear and assurance cannot stand together. Curae 28.14. Blessed is the man that fears always.
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Now, if a man must alwaies feare, then the most a man can have is hope;
Now, if a man must always Fear, then the most a man can have is hope;
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and so hang between hope and feare all our daies. To which I answer.
and so hang between hope and Fear all our days. To which I answer.
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That the fearing alwaies, which Salomon annexed blessednesse unto, is not meant of the feare about a mans election,
That the fearing always, which Solomon annexed blessedness unto, is not meant of the Fear about a men election,
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but onely a feare to sinne against God.
but only a Fear to sin against God.
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And if you ask me how that appeares, read the whole verse, Bl•ss•d is the man that feareth alwaies,
And if you ask me how that appears, read the Whole verse, Bl•ss•d is the man that fears always,
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but he that hardens his heart shall runne into mischiefe. but he that hardens his heart shall run into mischief.
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Now mark, by the Antithesis it is apparent, that feare there, is not a feare of our everlasting estate,
Now mark, by the Antithesis it is apparent, that Fear there, is not a Fear of our everlasting estate,
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but onely a feare in opposition to hardnesse of heart in wicked men, that goe on in a course of sin.
but only a Fear in opposition to hardness of heart in wicked men, that go on in a course of since.
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Another place they urge is, 1 Cor. 10.12. Wherefore let him that thinks he stands, take heed lest he fall.
another place they urge is, 1 Cor. 10.12. Wherefore let him that thinks he Stands, take heed lest he fallen.
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Now, say they, the Scripture tells us, that every man, though never so firm, as he thinks, about his election;
Now, say they, the Scripture tells us, that every man, though never so firm, as he thinks, about his election;
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yet he must take heed, he may fall from grace, and be damned for all this.
yet he must take heed, he may fallen from grace, and be damned for all this.
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Now by way of answer to this, I would lay down two things.
Now by Way of answer to this, I would lay down two things.
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First, The Apostle doth not speak of men that have a grounded assurance of their election;
First, The Apostle does not speak of men that have a grounded assurance of their election;
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but to men that lie in carnall security, and have deluded perswasions of their good estate;
but to men that lie in carnal security, and have deluded persuasions of their good estate;
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and this appeares by the Text;
and this appears by the Text;
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for he saith, let him that thinks he stands. He doth not say, let him that stands; for he cannot fall,
for he Says, let him that thinks he Stands. He does not say, let him that Stands; for he cannot fallen,
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but he that thinks he stands. Those men that nourish presumptuous, and ungrounded perswasions, that they are in a good estate,
but he that thinks he Stands. Those men that nourish presumptuous, and ungrounded persuasions, that they Are in a good estate,
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and in a happy condition, let them take heed, lest they fall.
and in a happy condition, let them take heed, lest they fallen.
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Secondly, the falling here is not meant a falling away from grace, or a falling away finally after election, for that is impossible;
Secondly, the falling Here is not meant a falling away from grace, or a falling away finally After election, for that is impossible;
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but it is onely meant of a falling into sinne: and so the meaning is this, Let him that thinks he stands, i. e.
but it is only meant of a falling into sin: and so the meaning is this, Let him that thinks he Stands, i. e.
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that thinks he is strong in grace, and stands upon his own legs, let that man take heed lest he fall into sinne.
that thinks he is strong in grace, and Stands upon his own legs, let that man take heed lest he fallen into sin.
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Now a man may take heed of falling into sinne, yet no way question his assurance.
Now a man may take heed of falling into sin, yet no Way question his assurance.
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And if you aske how I make it appeare that this is the intendment and scope of the place; I answer, by the Context.
And if you ask how I make it appear that this is the intendment and scope of the place; I answer, by the Context.
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Read the foregoing verse, Let not us tempt Christ, as they tempted him;
Read the foregoing verse, Let not us tempt christ, as they tempted him;
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let not us murmur, as some of them murmured, for these things hapned to them for ensamples,
let not us murmur, as Some of them murmured, for these things happened to them for ensamples,
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and are written for our admonition. Therefore let him that thinketh he stands, take heed lest he fall. and Are written for our admonition. Therefore let him that Thinketh he Stands, take heed lest he fallen.
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As much as if he should say, you have here seen some men fall into sinne, you have heard some men murmur, some men tempt Christ;
As much as if he should say, you have Here seen Some men fallen into sin, you have herd Some men murmur, Some men tempt christ;
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this should make you affraid, lest you fall into sinne, and suffer the punishment they did.
this should make you afraid, lest you fallen into sin, and suffer the punishment they did.
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But what is this to the denying of assurance, that men cannot be assured of their election?
But what is this to the denying of assurance, that men cannot be assured of their election?
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Another place they urge also, is Phil. 2.12. worke out your salvation with feare and trembling.
another place they urge also, is Philip 2.12. work out your salvation with Fear and trembling.
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Now say they, if a man must work out, and carry on the businesse of his salvation with feare and trembling,
Now say they, if a man must work out, and carry on the business of his salvation with Fear and trembling,
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then surely a man can never be assured in this life of his election. To which I answer.
then surely a man can never be assured in this life of his election. To which I answer.
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That feare and trembling there spoken of, is not a feare and trembling in opposition to the assurance of our election;
That Fear and trembling there spoken of, is not a Fear and trembling in opposition to the assurance of our election;
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but in opposition to that carnall security, and sinfull dependance upon our own strength;
but in opposition to that carnal security, and sinful dependence upon our own strength;
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This is apparent in the next words, For it is God that worketh in you the will and the deed:
This is apparent in the next words, For it is God that works in you the will and the deed:
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And therefore, because you have no strength of your own, and no power of your own to doe any thing,
And Therefore, Because you have no strength of your own, and no power of your own to do any thing,
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therefore feare and tremble in that regard. Secondly, feare and trembling may very well be consistent with this grace of assurance; for we read, Psal. 2.11. Rejoyce in the Lord with trembling.
Therefore Fear and tremble in that regard. Secondly, Fear and trembling may very well be consistent with this grace of assurance; for we read, Psalm 2.11. Rejoice in the Lord with trembling.
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You may feare, and yet rejoyce also. So Psal. 5.7. As for me, I will come into thy house in the multitude of thy mercies,
You may Fear, and yet rejoice also. So Psalm 5.7. As for me, I will come into thy house in the multitude of thy Mercies,
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and in thy feare I will worship towards thine holy Temple. Here is feare, and confidence in the mercies of God joyned together;and in thy Fear I will worship towards thine holy Temple. Here is Fear, and confidence in the Mercies of God joined together;
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to shew, that feare and assurance may very well be consistent each with other.
to show, that Fear and assurance may very well be consistent each with other.
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But then they object, how can this be? for John saith, that perfect love casteth out feare.
But then they Object, how can this be? for John Says, that perfect love Cast out Fear.
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I answer, that though John saith, perfect love casteth out feare; yet John doth not say, that imperfect love casteth out feare.
I answer, that though John Says, perfect love Cast out Fear; yet John does not say, that imperfect love Cast out Fear.
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Now in this life our love is imperfect, and therefore mixt with feare; but in heaven our love is perfect, and so casts out all feare.
Now in this life our love is imperfect, and Therefore mixed with Fear; but in heaven our love is perfect, and so Cast out all Fear.
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So that still this makes nothing against us, but that a man may have a grounded assurance of his eternall election.
So that still this makes nothing against us, but that a man may have a grounded assurance of his Eternal election.
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Another place they object is, Rom. 11.20. Be not high minded, but feare. To this I answer:
another place they Object is, Rom. 11.20. Be not high minded, but Fear. To this I answer:
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These words are not spoken of fearing our election; that we should feare whether we are elected or no.
These words Are not spoken of fearing our election; that we should Fear whither we Are elected or no.
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But serves to beate down any opinion of our own righteousnesse, as if we were therefore accepted of God;
But serves to beat down any opinion of our own righteousness, as if we were Therefore accepted of God;
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and to keep us from insulting over the rejected Jewes; now that we are taken in, in their room.
and to keep us from insulting over the rejected Jews; now that we Are taken in, in their room.
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One Scripture more (whch indeed is the main pillar they rest upon) is, Rom. 11.34.
One Scripture more (which indeed is the main pillar they rest upon) is, Rom. 11.34.
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Who hath known the minde of the Lord? or who hath been his Counsellor? Here, say the Papists, the Scripture challengeth any man in the world to come forth,Who hath known the mind of the Lord? or who hath been his Counsellor? Here, say the Papists, the Scripture Challengeth any man in the world to come forth,
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and say, that he knowes Gods mind; by Gods mind is meant Gods decree. And here Paul challengeth all, that no man knows the decree of God from eternity.
and say, that he knows God's mind; by God's mind is meant God's Decree. And Here Paul Challengeth all, that no man knows the Decree of God from eternity.
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Therefore, if no man knows the mind of God, then certainly none know their own election,
Therefore, if no man knows the mind of God, then Certainly none know their own election,
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for that is Gods mind, and Gods decree: this they hold an undeniable argument. And here to satisfie you in this Scripture, I shall lay down three things.
for that is God's mind, and God's Decree: this they hold an undeniable argument. And Here to satisfy you in this Scripture, I shall lay down three things.
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First, When it is said, No man knows the mind of God; nor no man is his Counsellor:
First, When it is said, No man knows the mind of God; nor no man is his Counsellor:
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this doth hold true, that no man knows the mind or decree of the Lord, touching other mens election.
this does hold true, that no man knows the mind or Decree of the Lord, touching other men's election.
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The Apostle doth not speak this, as if no man knew Gods minde about his own,
The Apostle does not speak this, as if no man knew God's mind about his own,
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but about other mens election, who are elected, and who are not; for that is the scope of the place.
but about other men's election, who Are elected, and who Are not; for that is the scope of the place.
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The Gentiles, they thought all the Jewes were damned men; and they censured and vaunted over them.
The Gentiles, they Thought all the Jews were damned men; and they censured and vaunted over them.
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Now, saith Paul, None knows Gods mind concerning others, whether they shall be saved or damned,
Now, Says Paul, None knows God's mind Concerning Others, whither they shall be saved or damned,
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while they are in this world.
while they Are in this world.
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Secondly, no man knows the mind of the Lord in this sense, that is, so as to give a reason of Gods decree;
Secondly, no man knows the mind of the Lord in this sense, that is, so as to give a reason of God's Decree;
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why God did decree this, and decree that;
why God did Decree this, and Decree that;
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why God did chuse Peter, and not elect Judas; no man knows the reason of Gods decree, and of his waies.
why God did choose Peter, and not elect Judas; no man knows the reason of God's Decree, and of his ways.
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Thirdly, No man knows the mind of the Lord, that is, no man knows Gods decree, by looking upon it alone;
Thirdly, No man knows the mind of the Lord, that is, no man knows God's Decree, by looking upon it alone;
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but by bringing down Gods secret will to his revealed will; and so we may know his decree.
but by bringing down God's secret will to his revealed will; and so we may know his Decree.
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I may make use of that place Rom. 10.8. Let no man say, I will ascend up to heaven to fetch Christ thence;
I may make use of that place Rom. 10.8. Let no man say, I will ascend up to heaven to fetch christ thence;
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but what saith the word? the word is night thee, even in thy mouth. Trust to that.but what Says the word? the word is night thee, even in thy Mouth. Trust to that.
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As if he should say, Let no man think to know Gods decrees, by going into heaven,
As if he should say, Let no man think to know God's decrees, by going into heaven,
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and there searching into Gods decrees, for that he cannot doe;
and there searching into God's decrees, for that he cannot do;
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but look upon the word, and there he shall finde whom God hath elected, and decreed to save, 1 Cor. 2.16. No man can know by looking barely upon the decree;
but look upon the word, and there he shall find whom God hath elected, and decreed to save, 1 Cor. 2.16. No man can know by looking barely upon the Decree;
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but if we compare Gods decree with his word, and from the word look upon them that are elected, we may easily know whether we are elected or no.
but if we compare God's Decree with his word, and from the word look upon them that Are elected, we may Easily know whither we Are elected or no.
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Which puts me upon the third head premised, How a man may be assured in his own soule, that he is elected to life and salvation by God the Father.
Which puts me upon the third head premised, How a man may be assured in his own soul, that he is elected to life and salvation by God the Father.
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SERMON XIII. 2 PETER 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON XIII. 2 PETER 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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IN the prosecution of this subject, you may remember, the last Doctrine I drew forth was this, That Christians should put forth a great deale of diligence to make this sure to their soules, that they are eternally elected by God the Father.
IN the prosecution of this Subject, you may Remember, the last Doctrine I drew forth was this, That Christians should put forth a great deal of diligence to make this sure to their Souls, that they Are eternally elected by God the Father.
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In the handling of which, I have shewn you, 1. what election is. 2. That the people of God may make sure their own election, though done from all eternity.
In the handling of which, I have shown you, 1. what election is. 2. That the people of God may make sure their own election, though done from all eternity.
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I come now to shew you, how the people of God may be assured in their own hearts that they are eternally elected.
I come now to show you, how the people of God may be assured in their own hearts that they Are eternally elected.
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And here, to compasse this knowledge or assurance of our election, I doe not onely carry it so farre as the Papists doe, that say, you may have a perswasion, which they call, fides conjecturalis, a conjecturall faith,
And Here, to compass this knowledge or assurance of our election, I do not only carry it so Far as the Papists do, that say, you may have a persuasion, which they call, fides conjecturalis, a conjectural faith,
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or hope you may be saved;
or hope you may be saved;
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but will not come up so farre as the words of my Text, to be sure of it.
but will not come up so Far as the words of my Text, to be sure of it.
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Now should a man use no more then the words of the Text, in that it is pressed as a command, it is an argument it may be made sure to a mans own selfe.
Now should a man use no more then the words of the Text, in that it is pressed as a command, it is an argument it may be made sure to a men own self.
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For no man is bound to an impossible thing;
For no man is bound to an impossible thing;
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and in that it is a thing required, to be assured of our election, the Scripture would never oblige our obedience to that which is impossible in it selfe. and in that it is a thing required, to be assured of our election, the Scripture would never oblige our Obedience to that which is impossible in it self.
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I doe not drive so farre onely, but further.
I do not drive so Far only, but further.
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What should an elect man doe to be certainly perswaded that he is eternally elected by God to obtain life and salvation.
What should an elect man doe to be Certainly persuaded that he is eternally elected by God to obtain life and salvation.
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I am now handling a doctrine to be trembled at, while you are attending to it.
I am now handling a Doctrine to be trembled At, while you Are attending to it.
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And in the resolving of this query, you must take this rule;
And in the resolving of this query, you must take this Rule;
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that you cannot get assumnce by ascending into Gods decree, but by descending into your own hearts, searching them by the word,
that you cannot get assumnce by ascending into God's Decree, but by descending into your own hearts, searching them by the word,
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whether those saving effects, which God doth work in an elect person, be wrought in your soules or no•:
whither those Saving effects, which God does work in an elect person, be wrought in your Souls or no•:
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and that is the way to come to a sure and certain knowledge of your election.
and that is the Way to come to a sure and certain knowledge of your election.
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The knowledge of your election is not attainable by ascending into Gods decree; for who hath made you his Counsellors.
The knowledge of your election is not attainable by ascending into God's Decree; for who hath made you his Counsellors.
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Nor is it enjoyned you by way of Revelation.
Nor is it enjoined you by Way of Revelation.
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That is an unsure ground, and you may runne into Enthusiasme, as well as perswasion about your election.
That is an unsure ground, and you may run into Enthusiasm, as well as persuasion about your election.
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It is not done by Revelation, neither against nor without the word.
It is not done by Revelation, neither against nor without the word.
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What ever testimony there is, if it come not from the word, you may suspect it to be a delusion.
What ever testimony there is, if it come not from the word, you may suspect it to be a delusion.
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Now the safest way, (though I know much cried down) for you to goe by, in searching whether you are in the number of Gods elect, is to search into your own hearts,
Now the Safest Way, (though I know much cried down) for you to go by, in searching whither you Are in the number of God's elect, is to search into your own hearts,
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whether those things be wrought in you, which are wrought in those whom God hath elected to life and salvation.
whither those things be wrought in you, which Are wrought in those whom God hath elected to life and salvation.
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And here I shall content my selfe with the naming of six saving effects.
And Here I shall content my self with the naming of six Saving effects.
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First, every man that is elected, sooner or latter, shall be effectually called, and savingly converted by the power of the word.
First, every man that is elected, sooner or latter, shall be effectually called, and savingly converted by the power of the word.
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This the Apostle laies down, 1 Thes. 1.4, 5. Knowing brethren, beloved, your election of God.
This the Apostle lays down, 1 Thebes 1.4, 5. Knowing brothers, Beloved, your election of God.
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How should this be known? Vers. 5. For our word came not to you in word onely,
How should this be known? Vers. 5. For our word Come not to you in word only,
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but in power, and in the holy Ghost: but in power, and in the holy Ghost:
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that is, our Gospel did not come in word onely, to affect your eares, and rest there;
that is, our Gospel did not come in word only, to affect your ears, and rest there;
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but our word came with power, being backt with the operation of the Spirit, for your conversion.
but our word Come with power, being backed with the operation of the Spirit, for your conversion.
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This work all men that are elected, sooner or latter must come under, to have the power of the word come with authority upon Conscience, for his effectuall calling. So Rom. 8.30. Whom he predestinated, whom he appointed to life, them he called.
This work all men that Are elected, sooner or latter must come under, to have the power of the word come with Authority upon Conscience, for his effectual calling. So Rom. 8.30. Whom he predestinated, whom he appointed to life, them he called.
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And therefore, Beloved, who ever you are, if you live and die without having the power of the Word to passe upon your soule,
And Therefore, beloved, who ever you Are, if you live and die without having the power of the Word to pass upon your soul,
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for your effectuall Calling, you may lay your hearts under this Conclusion, that you are not elected by God to obtaine life and salvation.
for your effectual Calling, you may lay your hearts under this Conclusion, that you Are not elected by God to obtain life and salvation.
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For, Whom he hath predestinated, them he calls.
For, Whom he hath predestinated, them he calls.
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Secondly, a man that is elected by God to life, sooner or latter God will sanctifie him by renewing and regenerating grace:
Secondly, a man that is elected by God to life, sooner or latter God will sanctify him by renewing and regenerating grace:
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And this is onely different from the former in degree; for calling is sanctification begun. Now when God elects a man, he doth not onely begin the work of grace,
And this is only different from the former in degree; for calling is sanctification begun. Now when God elects a man, he does not only begin the work of grace,
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but he carries it on in a course of sanctification.
but he carries it on in a course of sanctification.
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And of this you read 2 Thes. 2.12, 13. We are bold to give thanks to God alwaies for you, beloved of the Lord,
And of this you read 2 Thebes 2.12, 13. We Are bold to give thanks to God always for you, Beloved of the Lord,
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because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and beliefe of the truth. Because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth.
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If God hath from the beginning chosen a man to salvation, the Lord doth it through sanctification;
If God hath from the beginning chosen a man to salvation, the Lord does it through sanctification;
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not for sanctification, as the Papists say, or for faith forseen, but it is through it,
not for sanctification, as the Papists say, or for faith forseen, but it is through it,
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as a means whereby we are brought to salvation; sanctification shall runne through your lives, as water through a channel. So, 1 Pet. 1.2. They that are elected according to the foreknowledge of God the Father, by Christ, through sanctification. So 2 Tim. 2.21.
as a means whereby we Are brought to salvation; sanctification shall run through your lives, as water through a channel. So, 1 Pet. 1.2. They that Are elected according to the foreknowledge of God the Father, by christ, through sanctification. So 2 Tim. 2.21.
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And therefore beloved, if men live and die, and have not the power of sanctifying grace upon their hearts and consciences,
And Therefore Beloved, if men live and die, and have not the power of sanctifying grace upon their hearts and Consciences,
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and working in their lives, doubtlesse those men are not elected;
and working in their lives, doubtless those men Are not elected;
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because this you see clearly, that at one time or other God will work this in such men. Jude 4.
Because this you see clearly, that At one time or other God will work this in such men. U^de 4.
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Thirdly, men elected by God to life and salvation shall sooner or latter be brought into a state of believing, Acts 13.48. As many as were ordained to eternall life believed.
Thirdly, men elected by God to life and salvation shall sooner or latter be brought into a state of believing, Acts 13.48. As many as were ordained to Eternal life believed.
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No man that is ordained to eternall life, but shall be brought to a believing estate.
No man that is ordained to Eternal life, but shall be brought to a believing estate.
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And therefore men living and dying in a state of unbeliefe, are not elected. Hence you read, Tit. 1.1. it is called, the faith of Gods elect;
And Therefore men living and dying in a state of unbelief, Are not elected. Hence you read, Tit. 1.1. it is called, the faith of God's elect;
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implying, that all that are elected, before they die shall have faith; and none shall have faith, but onely they;
implying, that all that Are elected, before they die shall have faith; and none shall have faith, but only they;
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and therefore in a peculiar manner called the faith of Gods elect, appropriated onely to them.
and Therefore in a peculiar manner called the faith of God's elect, appropriated only to them.
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Fourthly, That man that is elected, sooner, or latter before he dies, God will work in his heart a speciall delight in,
Fourthly, That man that is elected, sooner, or latter before he die, God will work in his heart a special delight in,
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and an intire love to the word preached. This you have expressed, John 8.47. He that is of God, heareth Gods word;
and an entire love to the word preached. This you have expressed, John 8.47. He that is of God, hears God's word;
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therefore ye are not of God, because you heare not his words. To be of God, that is, to belong to God by election.Therefore you Are not of God, Because you hear not his words. To be of God, that is, to belong to God by election.
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Now, he that is of God, God will in time make him heare his Word with delight and love;
Now, he that is of God, God will in time make him hear his Word with delight and love;
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but he that takes no delight therein, is not elected of God. 1 John 4.5, 6.
but he that Takes no delight therein, is not elected of God. 1 John 4.5, 6.
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Fifthly, The Lord will sooner or latter work in the heart of an elect man, love to the people of God,
Fifthly, The Lord will sooner or latter work in the heart of an elect man, love to the people of God,
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and compassion to those who are not the elect and chosen ones of God, Col. 3.12. Put on as the elect of God, bowels of mercy and loving kindness.
and compassion to those who Are not the elect and chosen ones of God, Col. 3.12. Put on as the elect of God, bowels of mercy and loving kindness.
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The Apostle there by the manner of phrase doth seem to intimate thus much, Put on as the elect of God, &c. As if it were a thing ordained to,
The Apostle there by the manner of phrase does seem to intimate thus much, Put on as the elect of God, etc. As if it were a thing ordained to,
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and inseparable from an elect man, after his effectuall calling, that he should have bowels of mercy towards those that are not called,
and inseparable from an elect man, After his effectual calling, that he should have bowels of mercy towards those that Are not called,
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and that he should have loving kindnesse towards those that are called.
and that he should have loving kindness towards those that Are called.
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For a man that is once elected, and hath the execution of that decree in effectuall calling, it is proper to him to have bowels of mercy.
For a man that is once elected, and hath the execution of that Decree in effectual calling, it is proper to him to have bowels of mercy.
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Sixtly, God will sooner or latter work an elect man into a new course of living,
Sixty, God will sooner or latter work an elect man into a new course of living,
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and of obedience, from what he had in times past. 1 Pet. 1.2. You are elected according to the foreknowledge of God through sanctification to obedience;
and of Obedience, from what he had in times past. 1 Pet. 1.2. You Are elected according to the foreknowledge of God through sanctification to Obedience;
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that though you were disobedient before, serving divers lusts, yet God, if he hath chosen you, will bring you into a course of obedience, Rom. 8.29. He hath predestinated us. What to doe? that we might be conformable to the image of his Sonne.
that though you were disobedient before, serving diverse Lustiest, yet God, if he hath chosen you, will bring you into a course of Obedience, Rom. 8.29. He hath predestinated us. What to do? that we might be conformable to the image of his Son.
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God intends, that that person whom he chooseth to life, should be conformable to Jesus Christ,
God intends, that that person whom he chooses to life, should be conformable to jesus christ,
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and that he shall live another manner of life then before;
and that he shall live Another manner of life then before;
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that though he hath formerly been subject to sinne and Satan, yet then he shall walk in waies of obedience to Jesus Christ.
that though he hath formerly been Subject to sin and Satan, yet then he shall walk in ways of Obedience to jesus christ.
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Thus having briefly finisht these heads, I have onely foure or five cautions to lay down, to bound what hath been said within the limits of truth. As,
Thus having briefly finished these Heads, I have only foure or five cautions to lay down, to bound what hath been said within the Limits of truth. As,
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First, Take notice, that these six effects doe not extend to children who die while they are children,
First, Take notice, that these six effects do not extend to children who die while they Are children,
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but to men and women that are grown to yeers.
but to men and women that Are grown to Years.
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A child that cannot act reason, as he is a child, cannot have any of these particulars wrought in him, at least in that way and manner men of yeeres have.
A child that cannot act reason, as he is a child, cannot have any of these particulars wrought in him, At least in that Way and manner men of Years have.
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A child, as it is an infant, hath not conversion in that way a man hath,
A child, as it is an infant, hath not conversion in that Way a man hath,
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though it hath somewhat equivalent to it; as somewhat like sanctification, and somewhat like that faith men of yeeres have;
though it hath somewhat equivalent to it; as somewhat like sanctification, and somewhat like that faith men of Years have;
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but what that is, and how wrought, man cannot determine.
but what that is, and how wrought, man cannot determine.
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In pressing of this therefore, I say, it doth not extend to children who die in their infancy,
In pressing of this Therefore, I say, it does not extend to children who die in their infancy,
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but onely to men come to yeeres of discretion, if they live and die without the having of these six effects, they may conclude, they cannot be elected.
but only to men come to Years of discretion, if they live and die without the having of these six effects, they may conclude, they cannot be elected.
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Secondly, that the want of these six particulars for a time, is no Argument of a mans non-election:
Secondly, that the want of these six particulars for a time, is no Argument of a men nonelection:
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for before conversion (which is Gods first dealing with a sinner) an elect man may be as vile,
for before conversion (which is God's First dealing with a sinner) an elect man may be as vile,
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and as bad as any wicked man alive. As the Apostle Paul tels us, Titus 3.3. In times past we were also disobedient, and served divers lusts, and lived in pleasure and excesse, &c. So 1 Tim. 1.12.
and as bad as any wicked man alive. As the Apostle Paul tells us, Titus 3.3. In times past we were also disobedient, and served diverse Lustiest, and lived in pleasure and excess, etc. So 1 Tim. 1.12.
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So that the want of this for a time, is no argument of a mans non-election,
So that the want of this for a time, is no argument of a men nonelection,
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for then it would follow, a man unconverted is no elect man, which would crosse the whole tenour of Scripture:
for then it would follow, a man unconverted is no elect man, which would cross the Whole tenor of Scripture:
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But a man living and dying without these, doth not belong to the election of grace.
But a man living and dying without these, does not belong to the election of grace.
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Thirdly, I doe not presse the having of these effects actually, if you have them habitually. My meaning is this:
Thirdly, I do not press the having of these effects actually, if you have them habitually. My meaning is this:
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A man may be elected, and yet may not act any thing answerable to effectuall calling,
A man may be elected, and yet may not act any thing answerable to effectual calling,
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nor act with any delight and love to the word, nor act any thing in a way of sanctification;
nor act with any delight and love to the word, nor act any thing in a Way of sanctification;
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yet, if you have these habitually, in the habit of them, these may be testimonies or evidences of election.
yet, if you have these habitually, in the habit of them, these may be testimonies or evidences of election.
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Fourthly, I doe not presse the having of these effects sensibly to be an evidence of election,
Fourthly, I do not press the having of these effects sensibly to be an evidence of election,
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if so be you have them really.
if so be you have them really.
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There are many men have these really, when they have them not in their own apprehension.
There Are many men have these really, when they have them not in their own apprehension.
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Fifthly, I doe not presse the having of these effects gradually, so you have them sincerely.
Fifthly, I do not press the having of these effects gradually, so you have them sincerely.
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My meaning is this, that a man may be elected;
My meaning is this, that a man may be elected;
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yea, and he may not onely be chosen in Gods eternall decree, but the execution of that decree may be passed upon him, that he may be effectually called,
yea, and he may not only be chosen in God's Eternal Decree, but the execution of that Decree may be passed upon him, that he may be effectually called,
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and yet he may not have all these six effects in a great measure, in the highest degree,
and yet he may not have all these six effects in a great measure, in the highest degree,
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yet he may have them sincerely, and so be a pledge to his own heart of his eternall election.
yet he may have them sincerely, and so be a pledge to his own heart of his Eternal election.
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And thus having finished this third Query, I come now to enter upon another, depending upon the former;
And thus having finished this third Query, I come now to enter upon Another, depending upon the former;
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which indeed is a very dreadfull subject, and a point to be trembled at, while it is handling, and that is this:
which indeed is a very dreadful Subject, and a point to be trembled At, while it is handling, and that is this:
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what probable guesse may be given of a man, that he is not within the compasse of Gods election? This is a very high point,
what probable guess may be given of a man, that he is not within the compass of God's election? This is a very high point,
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and must be handled with a great deale of seriousnesse, and sadnesse; it being a point concerning the salvation or damnation of all the men upon earth.
and must be handled with a great deal of seriousness, and sadness; it being a point Concerning the salvation or damnation of all the men upon earth.
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And therfore I would intreat you to look about you.
And Therefore I would entreat you to look about you.
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Gods decrees they are in Heaven, and it is onely a reall work of grace upon your hearts on earth, that can give you evidence that those decrees are for good to you.
God's decrees they Are in Heaven, and it is only a real work of grace upon your hearts on earth, that can give you evidence that those decrees Are for good to you.
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As good wrought is an evidence of Gods purpose to save you; so the contrary work may be an evidence of Gods purpose never to save you,
As good wrought is an evidence of God's purpose to save you; so the contrary work may be an evidence of God's purpose never to save you,
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but of leaving you without the compasse of his eternall election.
but of leaving you without the compass of his Eternal election.
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There can be nothing laid down absolutely and certainly, yet there may be many probable guesses given of the men that are not within the compasse of Gods election:
There can be nothing laid down absolutely and Certainly, yet there may be many probable Guesses given of the men that Are not within the compass of God's election:
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Of which I shall name but six or seven sorts.
Of which I shall name but six or seven sorts.
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And I wish to God, that none of you that are before the Lord this day, have your names written in this black book,
And I wish to God, that none of you that Are before the Lord this day, have your names written in this black book,
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lest you have just cause to feare your names are not written in the booke of life.
lest you have just cause to Fear your names Are not written in the book of life.
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First, That man that fals back from a course of profession to a course of prophanenesse, without timely returning;
First, That man that falls back from a course of profession to a course of profaneness, without timely returning;
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the Scripture gives a shrewd guesse of such a man, that he is not within the compasse of Gods purpose to save.
the Scripture gives a shrewd guess of such a man, that he is not within the compass of God's purpose to save.
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I doe not say, every backsliding, and every decaying affection, but a totall and finall relapse;
I do not say, every backsliding, and every decaying affection, but a total and final relapse;
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when a man falls, and riseth not againe; when a man runs from God, and returns not again;
when a man falls, and Riseth not again; when a man runs from God, and returns not again;
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the Scripture gives a guesse at him, that he is not within the compasse of Gods election.
the Scripture gives a guess At him, that he is not within the compass of God's election.
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Heb. 10.38, 39. If any man draw back, my soule shall have no pleasure in him. Hebrew 10.38, 39. If any man draw back, my soul shall have no pleasure in him.
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Interpreters observe, that in these words there is a figure, wherein there is lesse expressed, then is intended, My soule shall have no pleasure in him.
Interpreters observe, that in these words there is a figure, wherein there is less expressed, then is intended, My soul shall have no pleasure in him.
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It is as much as if God should have said, My soule shall hate, or I will exceedingly hate him.
It is as much as if God should have said, My soul shall hate, or I will exceedingly hate him.
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But we are not of them that draw back to perdition; but of them that believe, to the saving of their soules: But we Are not of them that draw back to perdition; but of them that believe, to the Saving of their Souls:
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which words clearly import, that men that draw back without returning, they draw back to perdition, to damnation;
which words clearly import, that men that draw back without returning, they draw back to perdition, to damnation;
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but we are not of them, saith the Apostle.
but we Are not of them, Says the Apostle.
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And here then, beloved, doth this word fall upon any man before God this day? Hast thou left a course of strictnesse,
And Here then, Beloved, does this word fallen upon any man before God this day? Hast thou left a course of strictness,
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and fallen into a course of prophanenesse and loosenesse? Hast thou fallen from thy God,
and fallen into a course of profaneness and looseness? Hast thou fallen from thy God,
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and never thinkest of a returning? I shall not censure thee now, but if thou livest and diest in this estate, it is an undoubted argument, thou art not within the compasse of Gods decree to save.
and never Thinkest of a returning? I shall not censure thee now, but if thou Livest and Dies in this estate, it is an undoubted argument, thou art not within the compass of God's Decree to save.
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Secondly, Men that doe make the mercies and goodnesse of God as arguments to embolden them the more in sinne, such men are not likely to be the persons whom God hath elected to life and glory.
Secondly, Men that do make the Mercies and Goodness of God as Arguments to embolden them the more in sin, such men Are not likely to be the Persons whom God hath elected to life and glory.
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In the Epistle of Jude, v. 4. It is spoken there of men, that turned the grace of God into wantonnesse.
In the Epistle of U^de, v. 4. It is spoken there of men, that turned the grace of God into wantonness.
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And what saith the Apostle of them, they are men that are ordained of old to condemnation.
And what Says the Apostle of them, they Are men that Are ordained of old to condemnation.
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The Scripture there makes it the badge of a man ordained of old to condemnation, when he shal persist in this sinfull temper, to turn Gods grace into lasciviousnesse;
The Scripture there makes it the badge of a man ordained of old to condemnation, when he shall persist in this sinful temper, to turn God's grace into lasciviousness;
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that is, to take arguments from the grace, and mercy and goodnesse of God, to walk in waies of sinne.
that is, to take Arguments from the grace, and mercy and Goodness of God, to walk in ways of sin.
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And therefore look to it, and with your hearts bewaile it, all you that are apt to abuse doctrines of grace;
And Therefore look to it, and with your hearts bewail it, all you that Are apt to abuse doctrines of grace;
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and because God is good, you will be evil; because God is mercifull, therefore you will be sinful;
and Because God is good, you will be evil; Because God is merciful, Therefore you will be sinful;
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if you die in this temper, the Scripture declares, that you are the men ordained of old to condemnation.
if you die in this temper, the Scripture declares, that you Are the men ordained of old to condemnation.
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Thirdly, a man that doth walk in a course of sinne, wilfully, with malice, and knowingly against conscience, and obstinately without reluctancy;
Thirdly, a man that does walk in a course of sin, wilfully, with malice, and knowingly against conscience, and obstinately without reluctancy;
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and persist in this, and live and die thus, that man is not within the compasse of Gods election.
and persist in this, and live and die thus, that man is not within the compass of God's election.
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There is a phrase, Psal. 59.5. Be not mercifull, O Lord, unto wicked transgressors.
There is a phrase, Psalm 59.5. Be not merciful, Oh Lord, unto wicked transgressors.
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It is in some translations, Be not mercifull to them that sinne of wicked malice, or of malicious wickednesse. Now there is this rule which Divines give;
It is in Some Translations, Be not merciful to them that sin of wicked malice, or of malicious wickedness. Now there is this Rule which Divines give;
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that those prayers which were made by David, they are rather Prophecies of what should be,
that those Prayers which were made by David, they Are rather Prophecies of what should be,
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then meere prayers that this might be. As David prayed against the Jewes, Psal. 69.22. that their table might be a snare to them, and that they should alway bow down under their burden:
then mere Prayers that this might be. As David prayed against the Jews, Psalm 69.22. that their table might be a snare to them, and that they should always bow down under their burden:
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which was a prophecie, and they did so.
which was a prophecy, and they did so.
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And so he prayes here, that God would not be mercifull to men that sinne of wicked malice;
And so he prays Here, that God would not be merciful to men that sin of wicked malice;
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which is as much as a prophecie, that God will not be mercifull to men that sinne of malicious wickednesse.
which is as much as a prophecy, that God will not be merciful to men that sin of malicious wickedness.
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And therefore, beloved, all you that so live, and resolve you will die, and haply doe die;
And Therefore, Beloved, all you that so live, and resolve you will die, and haply do die;
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who sinne obstinately, that, let God command what he can, you will do what you please;
who sin obstinately, that, let God command what he can, you will do what you please;
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let the Minister say what he will, you will doe as you list;
let the Minister say what he will, you will do as you list;
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that sinne against knowledge, and against conscience, and without any reluctancy, resolve to live and die in a course of sinne:
that sin against knowledge, and against conscience, and without any reluctancy, resolve to live and die in a course of sin:
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the Lord be mercifull to such persons;
the Lord be merciful to such Persons;
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for certainly there must be no Bible, if such men fall within the compasse of Gods election.
for Certainly there must be no bible, if such men fallen within the compass of God's election.
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Fourthly, That man that by living under the powerfull Ministry of the Word, is more hard in heart, and worse in life;
Fourthly, That man that by living under the powerful Ministry of the Word, is more hard in heart, and Worse in life;
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if a man grows thus, it is an argument, he is not within the purpose of Gods election.
if a man grows thus, it is an argument, he is not within the purpose of God's election.
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Matth. 13.14, 15. By hearing, you shall heare, but not understand; by seeing, you shall see, but not perceive; Matthew 13.14, 15. By hearing, you shall hear, but not understand; by seeing, you shall see, but not perceive;
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this peoples heart is waxed grosse, their eares dull in hearing, their eyes shut, lest at any time they should see with their eyes, heare with their eares, understand with their hearts,
this peoples heart is waxed gross, their ears dull in hearing, their eyes shut, lest At any time they should see with their eyes, hear with their ears, understand with their hearts,
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and be converted, and I should save them. and be converted, and I should save them.
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Here is the judgement God laies upon such sinners, that they shall have eyes, and not see, they shall be ignorant, their hearts shall waxe grosse, they shall be uncapable of taking any impression of the word upon them.
Here is the judgement God lays upon such Sinners, that they shall have eyes, and not see, they shall be ignorant, their hearts shall wax gross, they shall be uncapable of taking any impression of the word upon them.
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And what's the end of all this? lest they should be converted, and I should save them;
And what's the end of all this? lest they should be converted, and I should save them;
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implying, that if God lets you that live under the Ministry, to have dark eyes,
implying, that if God lets you that live under the Ministry, to have dark eyes,
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and hard hearts, it is an argument God hath no intent to save you, and therefore his purpose is to condemne you. So John 12.40.
and hard hearts, it is an argument God hath no intent to save you, and Therefore his purpose is to condemn you. So John 12.40.
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He hath blinded their eyes, and hardned their hearts, lest they should see with their eyes, He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes,
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and understand with their hearts and be converted. and understand with their hearts and be converted.
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Here it is laid down as an act of Gods, that God did harden their hearts,
Here it is laid down as an act of God's, that God did harden their hearts,
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and God did blind their eyes, lest they should be converted;
and God did blind their eyes, lest they should be converted;
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Implying, that if men doe live and die, in this temper, that they have lived yeere after yeere under a powerfull Ministry,
Implying, that if men do live and die, in this temper, that they have lived year After year under a powerful Ministry,
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and yet they grow more blind in judgement, and more profane in life, and more hard in heart,
and yet they grow more blind in judgement, and more profane in life, and more hard in heart,
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after 20, 30, 40 yeeres hearing, then they were before;
After 20, 30, 40 Years hearing, then they were before;
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that the word doth but draw out their wickednesse, and makes them more prophane, and more to oppose godlinesse;
that the word does but draw out their wickedness, and makes them more profane, and more to oppose godliness;
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the Lord have mercy upon such soules, for certainly if God leave you thus, it is an argument he never intends to save you;
the Lord have mercy upon such Souls, for Certainly if God leave you thus, it is an argument he never intends to save you;
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for the Lord doth thus with such, that they might not be saved. There is a passage Rom. 11.7. Israel hath not obtained that which he seeks for, but the election hath obtained, and the rest were hardned.
for the Lord does thus with such, that they might not be saved. There is a passage Rom. 11.7. Israel hath not obtained that which he seeks for, but the election hath obtained, and the rest were hardened.
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By election is meant the elected, (the Abstract put for the Concrete.) As often in Scripture, Circumcision put for Circumcised;
By election is meant the elected, (the Abstract put for the Concrete.) As often in Scripture, Circumcision put for Circumcised;
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and so here, Election put for elected, The elected have obtained it: what did they obtaine? they obtained salvation and glory;
and so Here, Election put for elected, The elected have obtained it: what did they obtain? they obtained salvation and glory;
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but the rest, that were not elected, they were hardned. The Lord there makes it the badge of them that are not elected, that they are a blinded people, and a hardned people.but the rest, that were not elected, they were hardened. The Lord there makes it the badge of them that Are not elected, that they Are a blinded people, and a hardened people.
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Intimating, that men that are not elected, they shall live under the word, yet shall be blind in mind, shall be hard in heart, shall be wicked in life,
Intimating, that men that Are not elected, they shall live under the word, yet shall be blind in mind, shall be hard in heart, shall be wicked in life,
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and the Ministry of the word shall never reforme them.
and the Ministry of the word shall never reform them.
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And if any of you be such, O that the Lord would make you tremble this day, tremble lest you are not in Gods thoughts, to doe you any good another day.
And if any of you be such, Oh that the Lord would make you tremble this day, tremble lest you Are not in God's thoughts, to do you any good Another day.
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Fifthly, when God doth give up men to strong delusions, not onely to believe lies themselves,
Fifthly, when God does give up men to strong delusions, not only to believe lies themselves,
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but to teach lies to seduce others, when the Lord leaves men to live and die in that estate, the Scripture makes it an argument of them that are not chosen by God to life and glory.
but to teach lies to seduce Others, when the Lord leaves men to live and die in that estate, the Scripture makes it an argument of them that Are not chosen by God to life and glory.
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You shall read therefore in that great delusion of Antichrist, 2 Thes. 2.10, 11, 12. God gave them up to strong delusions, to believe lies, that all might be damned, that believe not the truth? It is made a brand of damnation,
You shall read Therefore in that great delusion of Antichrist, 2 Thebes 2.10, 11, 12. God gave them up to strong delusions, to believe lies, that all might be damned, that believe not the truth? It is made a brand of damnation,
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when God shall give them over to believe lies.
when God shall give them over to believe lies.
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Though a godly man may die in a corrupt opinion, for every errour is not a badge of damnation;
Though a godly man may die in a corrupt opinion, for every error is not a badge of damnation;
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but errours that are fundamentall, that strike at the foundation of Religion, wherein men runne so far,
but errors that Are fundamental, that strike At the Foundation of Religion, wherein men run so Far,
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as never to repent of their errour;
as never to Repent of their error;
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that, the Scripture makes the badge of a man, whose soule is in a world of danger.
that, the Scripture makes the badge of a man, whose soul is in a world of danger.
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Read that Text, 2 Pet. 2.1, 2, 3. There were false Prophets among the people, like as there shall be false Teachers among you.
Read that Text, 2 Pet. 2.1, 2, 3. There were false prophets among the people, like as there shall be false Teachers among you.
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And who are they? vers. 2. They shall deny the Lord that bought them, they shall bring in damnable heresies.
And who Are they? vers. 2. They shall deny the Lord that bought them, they shall bring in damnable heresies.
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(Every errour is not a heresie,) but these men shall bring in damnable heresies, and many shall follow their pernicious waies.
(Every error is not a heresy,) but these men shall bring in damnable heresies, and many shall follow their pernicious ways.
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Now what is their censure? whose judgement now of a long time lingers not, and their damnation slumbers not.
Now what is their censure? whose judgement now of a long time lingers not, and their damnation slumbers not.
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Their damnation was not asleep, but for a long time damnation did attend them, and they were in danger of it.
Their damnation was not asleep, but for a long time damnation did attend them, and they were in danger of it.
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So that, beloved, it is great danger for men to be patrons of errour, especially when they are grosse and palpable;
So that, Beloved, it is great danger for men to be Patrons of error, especially when they Are gross and palpable;
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and when in Scripture language they may be called damnable heresies.
and when in Scripture language they may be called damnable heresies.
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It is an argument, if men live and die thus, that they are not within the purpose of Gods Counsell to doe them good.
It is an argument, if men live and die thus, that they Are not within the purpose of God's Counsel to do them good.
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Sixthly, Men that live and die in a continuall spurning and opposition against the Gospell,
Sixthly, Men that live and die in a continual spurning and opposition against the Gospel,
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and word of God powerfully preached, it is a dreadfull signe they are not within the compasse of Gods election. 1 John 4, 5, 6. You are not of God,
and word of God powerfully preached, it is a dreadful Signen they Are not within the compass of God's election. 1 John 4, 5, 6. You Are not of God,
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for you heare not his words. for you hear not his words.
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So John. 12. He that heareth the word, is of God, but you heare not his word,
So John. 12. He that hears the word, is of God, but you hear not his word,
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therefore you are not of God. Therefore you belong not to him.Therefore you Are not of God. Therefore you belong not to him.
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But more pregnant to this purpose, is that place, Acts 13.46, 47, 48. It was necessary the word of the Lord should first have been spoken to you,
But more pregnant to this purpose, is that place, Acts 13.46, 47, 48. It was necessary the word of the Lord should First have been spoken to you,
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but seeing you put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles. but seeing you put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles.
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Now compare this with Vers. 48. And when the Gentiles heard this, they were glad,
Now compare this with Vers. 48. And when the Gentiles herd this, they were glad,
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and glorified the word of the Lord, and as many as were ordained to eternall life, believed. The opposition lies thus:and glorified the word of the Lord, and as many as were ordained to Eternal life, believed. The opposition lies thus:
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As many as God purposed to save, they glorified God for his word, and they rejoyced,
As many as God purposed to save, they glorified God for his word, and they rejoiced,
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and were glad in his word:
and were glad in his word:
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but those that were not decreed to salvation, they put off from them the word of the Lord, they spurned at it,
but those that were not decreed to salvation, they put off from them the word of the Lord, they spurned At it,
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and opposed it, and could not indure the word of the Lord.
and opposed it, and could not endure the word of the Lord.
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Therefore the Text saith, The Jewes stirred up the devout and honourable women, and they raised up persecution against Paul and Barnabas,
Therefore the Text Says, The Jews stirred up the devout and honourable women, and they raised up persecution against Paul and Barnabas,
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and expelled them out of their coast. It was said to Amaziah, 2 Chro. 25.16. By this I know, that the Lord hath purposed to destroy thee, because thou hast not hearkned to my counsell. and expelled them out of their coast. It was said to Amaziah, 2 Chro 25.16. By this I know, that the Lord hath purposed to destroy thee, Because thou hast not hearkened to my counsel.
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Thus you see, the Scripture makes it the badge of a man, that doth not fall within the compasse of Gods election, to bring him to life and glory, to live and die in opposition to the word of God.
Thus you see, the Scripture makes it the badge of a man, that does not fallen within the compass of God's election, to bring him to life and glory, to live and die in opposition to the word of God.
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Sevently, and this we may speake more confidently and positively, that that man is not within the compasse of Gods election, who sinnes the sinne against the holy Ghost, Matth. 12.32. He shall neither be forgiven in this life, nor in the life to come.
Sevently, and this we may speak more confidently and positively, that that man is not within the compass of God's election, who Sins the sin against the holy Ghost, Matthew 12.32. He shall neither be forgiven in this life, nor in the life to come.
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This is an unpardonable sinne, 1 John 5.16. Now I know there are many men, who confine this sinne onely to the Pharisees,
This is an unpardonable sin, 1 John 5.16. Now I know there Are many men, who confine this sin only to the Pharisees,
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as if they onely were guilty of it. There are others, that say this sinne is seldome committed;
as if they only were guilty of it. There Are Others, that say this sin is seldom committed;
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and so many Divines speak favourably of it:
and so many Divines speak favourably of it:
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but, Beloved, I am perswaded, this sinne is oftner committed, then most men in the world dream of;
but, beloved, I am persuaded, this sin is oftener committed, then most men in the world dream of;
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and many men are plunged into this sinne, that think well of their own soules. The sinne against the holy Ghost, is onely this.
and many men Are plunged into this sin, that think well of their own Souls. The sin against the holy Ghost, is only this.
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It is a wilfull and deliberate act in a professor of Religion, whereby he doth not onely fall from his profession;
It is a wilful and deliberate act in a professor of Religion, whereby he does not only fallen from his profession;
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but he runnes into a course of sinne knowingly, against conscience; obstinately, against counsell; and maliciously, against Jesus Christ.
but he runs into a course of sin knowingly, against conscience; obstinately, against counsel; and maliciously, against jesus christ.
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This is briefly a description of this sinne.
This is briefly a description of this sin.
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Now I am perswaded there are many in the world that have professed Religion, that are,
Now I am persuaded there Are many in the world that have professed Religion, that Are,
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if not in this sinne, yet at the very next doore to it.
if not in this sin, yet At the very next door to it.
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And if a man be gone thus farre, this is called in Scripture, a sinne unto death; a sinne, which if a man fall into, he may be sure he shall be damned.
And if a man be gone thus Far, this is called in Scripture, a sin unto death; a sin, which if a man fallen into, he may be sure he shall be damned.
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And thus I have in briefe given you an account of these seven particulars, whereby every man may give a guesse in his own thoughts,
And thus I have in brief given you an account of these seven particulars, whereby every man may give a guess in his own thoughts,
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whether he be within the purpose of Gods election to salvation, or no. I have now, from this sad Doctrine, onely a few comfortable positions to lay down, and so conclude. As,
whither he be within the purpose of God's election to salvation, or no. I have now, from this sad Doctrine, only a few comfortable positions to lay down, and so conclude. As,
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1. That though these particulars may give you a guesse of those that are not within the compasse of Gods election,
1. That though these particulars may give you a guess of those that Are not within the compass of God's election,
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yet no man is bound to make this sure to himselfe, that he is not elected.
yet no man is bound to make this sure to himself, that he is not elected.
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You are bound to make your election sure, but you are not bound to make your reprobation sure.
You Are bound to make your election sure, but you Are not bound to make your reprobation sure.
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For these heads I have given out, not to make any godly man question his election,
For these Heads I have given out, not to make any godly man question his election,
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but to startle wicked men, who live quite contrary, and opposite to the elect of God.
but to startle wicked men, who live quite contrary, and opposite to the elect of God.
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2. That a man may come very nigh to the worst of these sins, and yet may be an elect man.
2. That a man may come very High to the worst of these Sins, and yet may be an elect man.
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We were (saith Paul ) sometimes disobedient, deceived, and served divers lusts. Titus 3.3. And Ephes. 2.2. In times past you walked according to the course of the world, according to the power of the Prince of the aire, who worketh mightily in the children of disobedience. We were (Says Paul) sometime disobedient, deceived, and served diverse Lustiest. Titus 3.3. And Ephesians 2.2. In times passed you walked according to the course of the world, according to the power of the Prince of the air, who works mightily in the children of disobedience.
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In times past you were children of wrath, as well as others.
In times passed you were children of wrath, as well as Others.
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In times past before calling, you may come very neere to these evils, yet be within the compasse of Gods election, provided you doe not live and die in those evils.
In times passed before calling, you may come very near to these evils, yet be within the compass of God's election, provided you do not live and die in those evils.
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For if so, there is no hope of mercy.
For if so, there is no hope of mercy.
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3. That for men to question their election, meerly because they doe not finde the saving effects of election in their hearts and lives, is rather an argument of their being,
3. That for men to question their election, merely Because they do not find the Saving effects of election in their hearts and lives, is rather an argument of their being,
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then of their not being elected.
then of their not being elected.
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Because men not elected, they never look after their election, to make it sure, they will trust all upon the mercy of God,
Because men not elected, they never look After their election, to make it sure, they will trust all upon the mercy of God,
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and grace of God, and never look after holinesse; sin never troubles them, profanenesse never grieves them, want of holinesse perplexes not them.
and grace of God, and never look After holiness; since never Troubles them, profaneness never grieves them, want of holiness perplexes not them.
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The questioning therefore of your election arising from the evils of your conversation, is rather a signe that God hath chosen you to life and glory.
The questioning Therefore of your election arising from the evils of your Conversation, is rather a Signen that God hath chosen you to life and glory.
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4. Election it runnes often times to those, that are the worst sort of men in the world.
4. Election it runs often times to those, that Are the worst sort of men in the world.
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Election runnes to them that have been worst in their lives, before they were called. And thereby God magnifies the riches of his grace.
Election runs to them that have been worst in their lives, before they were called. And thereby God Magnifies the riches of his grace.
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Election passeth by civill honest men, and ingenious tempered men, and commonly runs to men, that have been scandalous, loose, Atheisticall, profane livers, before they were called. Matth. 21.31. Whores and Harlots shall come to Heaven before you.
Election passes by civil honest men, and ingenious tempered men, and commonly runs to men, that have been scandalous, lose, Atheistical, profane livers, before they were called. Matthew 21.31. Whores and Harlots shall come to Heaven before you.
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Manasseh, that was a cruell murderer, and Idolater, yet election ran to him.Manasses, that was a cruel murderer, and Idolater, yet election ran to him.
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Mary Magdalen, a common strumpet, out of whom Christ cast seven Divels, yet election ran to her. Rahab, a Harlot;Marry Magdalen, a Common strumpet, out of whom christ cast seven Devils, yet election ran to her. Rahab, a Harlot;
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Paul, a persecuter, a blasphemer, a man injurious to the Saints; yet Acts 9.15. He was a chosen vessell unto God, and obtained mercy.Paul, a Persecutor, a blasphemer, a man injurious to the Saints; yet Acts 9.15. He was a chosen vessel unto God, and obtained mercy.
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God, to magnifie the riches of his free grace, lets election run to the worst of men that are in the world.
God, to magnify the riches of his free grace, lets election run to the worst of men that Are in the world.
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And this should be great comfort to you;
And this should be great Comfort to you;
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though you have been drunkards, and though you have been Sabbath breakers and adulterers, and though you have been profane,
though you have been drunkards, and though you have been Sabbath breakers and Adulterers, and though you have been profane,
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yet if you can but now close in with Jesus Christ, and looke after heaven, if you can but now mourn over your condition, and repent of your former failings,
yet if you can but now close in with jesus christ, and look After heaven, if you can but now mourn over your condition, and Repent of your former failings,
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and come in to Jesus Christ;
and come in to jesus christ;
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Election hath runne unto men as bad as you, and though you may be now men profane in your lives,
Election hath run unto men as bad as you, and though you may be now men profane in your lives,
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yet you may be objects of Gods election.
yet you may be objects of God's election.
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SERMON XIV. 2 PETER 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON XIV. 2 PETER 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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THe last Doctrine I drew from these words, was this, That Christians should put forth a great deale of diligence to make this sure to their soules, that they are eternally elected by God to life and glory.
THe last Doctrine I drew from these words, was this, That Christians should put forth a great deal of diligence to make this sure to their Souls, that they Are eternally elected by God to life and glory.
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In the prosecution of which, I have gone over some queries.
In the prosecution of which, I have gone over Some queries.
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There are four difficulties or queries I am further to insist upon in treating of this point. As namely,
There Are four difficulties or queries I am further to insist upon in treating of this point. As namely,
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First, whether this election be universall, or no?
First, whither this election be universal, or no?
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Secondly, whether a man that is once elected by God to salvation, may come to be damned, yea, or no?
Secondly, whither a man that is once elected by God to salvation, may come to be damned, yea, or no?
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Thirdly, whether God, in electing a man to life and glory, doth it out of any foresight of faith,
Thirdly, whither God, in electing a man to life and glory, does it out of any foresight of faith,
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or any other grace he sees in man?
or any other grace he sees in man?
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And fourthly, whether this doctrine of election, that God in his own counsell hath determined, who shall be damned,
And fourthly, whither this Doctrine of election, that God in his own counsel hath determined, who shall be damned,
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and who saved, doth not take men off from any endeavours after their own salvation, to make them desperate,
and who saved, does not take men off from any endeavours After their own salvation, to make them desperate,
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and neglect the use of means; that they shall say, if I shall be damned, I shall be damned;
and neglect the use of means; that they shall say, if I shall be damned, I shall be damned;
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and if saved, I shall be saved, let me live as I list? whether this doctrine will favour this desperate conclusion, yea, or no?
and if saved, I shall be saved, let me live as I list? whither this Doctrine will favour this desperate conclusion, yea, or no?
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First, whether election be universall, or no? This is that the Arminians and Papists doe mightily drive at.
First, whither election be universal, or no? This is that the Arminians and Papists do mightily drive At.
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And here they lay down this conclusion, which they make unquestionable:
And Here they lay down this conclusion, which they make unquestionable:
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That there is such a thing as a certain universall election of God, without limitation or restraint of persons, whereby God did determine to save all mankind by Christ, who were fallen in Adam. This opinion was first drawn from Origen, who held that all creatures should be saved;
That there is such a thing as a certain universal election of God, without limitation or restraint of Persons, whereby God did determine to save all mankind by christ, who were fallen in Adam. This opinion was First drawn from Origen, who held that all creatures should be saved;
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and the Papists and Arminians mincing the matter, to make it a little more plausible,
and the Papists and Arminians mincing the matter, to make it a little more plausible,
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then he did, they say, that God in his purpose did intend to save all mankind by Jesus Christ;
then he did, they say, that God in his purpose did intend to save all mankind by jesus christ;
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but man falling away, and walking contrary to their principles, the defect lies in them, that they are not saved:
but man falling away, and walking contrary to their principles, the defect lies in them, that they Are not saved:
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and this Divines call universall redemption.
and this Divines call universal redemption.
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Now against this, I shall lay down severall Scriptures, and then take off the objections that seems to strengthen this opinion. First, for Scriptures.
Now against this, I shall lay down several Scriptures, and then take off the objections that seems to strengthen this opinion. First, for Scriptures.
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In the Epistle of Jude, vers. 3. you read of some that were ordained of old to condemnation.
In the Epistle of U^de, vers. 3. you read of Some that were ordained of old to condemnation.
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Therefore sure all could not be saved. 1 Thes. 5.9. Some men are appointed to wrath, but we to obtain salvation through Jesus Christ.
Therefore sure all could not be saved. 1 Thebes 5.9. some men Are appointed to wrath, but we to obtain salvation through jesus christ.
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Therefore all men could not be within the purpose of Gods first intention to save. Matth. 22.14. Many are called, but few are chosen. So Rom. 11.7. The Jewes did not obtaine what they sought for, but the elect obtained it, and the rest were hardned. 2 Tim. 2.20. There are vessels of honour, and vessels of dishonour.
Therefore all men could not be within the purpose of God's First intention to save. Matthew 22.14. Many Are called, but few Are chosen. So Rom. 11.7. The Jews did not obtain what they sought for, but the elect obtained it, and the rest were hardened. 2 Tim. 2.20. There Are vessels of honour, and vessels of dishonour.
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The Scripture makes it a discriminating act in God, that some he chose to life; and others from eternity in his councell he chose to wrath and condemnation.
The Scripture makes it a discriminating act in God, that Some he chosen to life; and Others from eternity in his council he chosen to wrath and condemnation.
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And these Scriptures will fully overthrow this opinion.
And these Scriptures will Fully overthrow this opinion.
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And indeed the very word chusing confutes it, which intimates a taking of some, with an overlooking of others.
And indeed the very word choosing confutes it, which intimates a taking of Some, with an overlooking of Others.
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But now let us view a little the Arguments or Scriptures they abuse, to strengthen this unsound opinion of theirs. One is, 1 Cor. 15.22. As in Adant all died, even so in Christ shall all be made alive.
But now let us view a little the Arguments or Scriptures they abuse, to strengthen this unsound opinion of theirs. One is, 1 Cor. 15.22. As in Adant all died, even so in christ shall all be made alive.
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Now, say they, Every man did die in Adam; every mothers child by Adams fall became subject to death:
Now, say they, Every man did die in Adam; every mother's child by Adams fallen became Subject to death:
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even so, in Christ shall every man be made alive; the Lord did intend that every man should have benefit by Jesus Christ. Now to take off this;
even so, in christ shall every man be made alive; the Lord did intend that every man should have benefit by jesus christ. Now to take off this;
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I shall answer it in shewing you the true intent and scope of this Scripture. This universall phrase of making alive, hath not reference to the saving of the soule,
I shall answer it in showing you the true intent and scope of this Scripture. This universal phrase of making alive, hath not Referente to the Saving of the soul,
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but to the resurrection of the body: And so the sence is this.
but to the resurrection of the body: And so the sense is this.
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That as in Adam, by vertue of his sinne, every man came to die a naturall death;
That as in Adam, by virtue of his sin, every man Come to die a natural death;
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So in Christ shall all be made alive; that is, so by Christs power shall every man rise from the dead.
So in christ shall all be made alive; that is, so by Christ power shall every man rise from the dead.
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And if you aske how I make that appeare to be the intendment of the Text. I answer, the words themselves will make it plaine. Vers. 11. It is said, By man came death, by man also came the resurrection from the dead:
And if you ask how I make that appear to be the intendment of the Text. I answer, the words themselves will make it plain. Vers. 11. It is said, By man Come death, by man also Come the resurrection from the dead:
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that is, as by that man Adam came death, so by that man Christ shall come the resurrection from the dead:
that is, as by that man Adam Come death, so by that man christ shall come the resurrection from the dead:
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for as in Adam all died, &c. so that here you see, this is brought in as a proofe of the 21. verse:for as in Adam all died, etc. so that Here you see, this is brought in as a proof of the 21. verse:
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Intimating, that this being made alive, hath no reference to the life of the soule, but onely to the Resurrection of the body;
Intimating, that this being made alive, hath no Referente to the life of the soul, but only to the Resurrection of the body;
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that as Adam by his sinne brought death to all men, so Christ by his power shall raise all men from the dead;
that as Adam by his sin brought death to all men, so christ by his power shall raise all men from the dead;
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every man in his own order. every man in his own order.
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However, should this be granted, that this making alive should have reference to the life of the soul;
However, should this be granted, that this making alive should have Referente to the life of the soul;
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it would beare no more but this, that all that are damned, are damned as in Adams loynes;
it would bear no more but this, that all that Are damned, Are damned as in Adams loins;
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and all that are saved, shall be saved as in the loynes of Jesus Christ. And so make nothing at all to prove this which they call universall election.
and all that Are saved, shall be saved as in the loins of jesus christ. And so make nothing At all to prove this which they call universal election.
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Another Scripture (undeniable they think) is, Rom. 11.32. where it is said, God hath concluded all men under unbeliefe, that he might have mercy upon all.
another Scripture (undeniable they think) is, Rom. 11.32. where it is said, God hath concluded all men under unbelief, that he might have mercy upon all.
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Now say they, If God did doe an act to make men see their unbeliefe,
Now say they, If God did doe an act to make men see their unbelief,
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and did intend by this action to have mercy upon all, then God in his counsell intended to save all.
and did intend by this actium to have mercy upon all, then God in his counsel intended to save all.
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Now to this, that he might have mercy upon all; I answer:
Now to this, that he might have mercy upon all; I answer:
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This phrase ( all ) is not to be taken in an unlimited sence, as if he would have mercy upon all mankind;
This phrase (all) is not to be taken in an unlimited sense, as if he would have mercy upon all mankind;
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but it is to be taken in a restrained sence, that God shut up all men in unbeliefe;
but it is to be taken in a restrained sense, that God shut up all men in unbelief;
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that is, God made all believers see their own misery; that he might have mercy on all them that believe.
that is, God made all believers see their own misery; that he might have mercy on all them that believe.
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And if you ask how I prove this to be the meaning of the Text, I answer:
And if you ask how I prove this to be the meaning of the Text, I answer:
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The Scripture makes it cleare, Gal. 3.22. The Scripture hath concluded all men under sinne.
The Scripture makes it clear, Gal. 3.22. The Scripture hath concluded all men under sin.
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(The very words forequoted.) But what's the limitation? Shall all men be saved? No. For mark the next words.
(The very words forequoted.) But what's the limitation? Shall all men be saved? No. For mark the next words.
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The Scripture hath concluded all men under sinne, that the promise by the faith of Jesus Christ should be given to them that believe. The Scripture hath concluded all men under sin, that the promise by the faith of jesus christ should be given to them that believe.
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Now, though Paul doth not say thus to the Romans, yet the words being the same, the Restriction holds good in both places.
Now, though Paul does not say thus to the Roman, yet the words being the same, the Restriction holds good in both places.
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So that it is clear, That he might save all, or have mercy upon all. It is not meant all universally;
So that it is clear, That he might save all, or have mercy upon all. It is not meant all universally;
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but all, with this limitation of Paul here; all them that believe. Again, Another objection, or Scripture, they abuse is, 1 Tim. 2.4. Who will have all men to be saved, and to come to the knowledge of the truth.
but all, with this limitation of Paul Here; all them that believe. Again, another objection, or Scripture, they abuse is, 1 Tim. 2.4. Who will have all men to be saved, and to come to the knowledge of the truth.
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This Text Origen doth grosly abuse;
This Text Origen does grossly abuse;
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holding hence, that it is the intendment and will of God, that all men should be saved.
holding hence, that it is the intendment and will of God, that all men should be saved.
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Now, to take off this objection;
Now, to take off this objection;
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We must first distinguish here of Gods will, and then of this phrase, All. Who will have all men to be saved. First, of Gods will;
We must First distinguish Here of God's will, and then of this phrase, All. Who will have all men to be saved. First, of God's will;
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and the Schoolmen give this distinction about it. That there is a will of Gods good pleasure; and the Schoolmen give this distinction about it. That there is a will of God's good pleasure;
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and there is Gods signifying will.
and there is God's signifying will.
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Now the will of Gods good pleasure is, that reall purpose in God to save a man.
Now the will of God's good pleasure is, that real purpose in God to save a man.
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And there is no man that in this sence God wils to be saved, but he must be saved;
And there is no man that in this sense God wills to be saved, but he must be saved;
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but in this sence God wils not all men to be saved.
but in this sense God wills not all men to be saved.
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But secondly, there is Gods significative will, that is, whereby in Scripture God tenders salvation to every man that will lay hold upon Jesus Christ:
But secondly, there is God's significative will, that is, whereby in Scripture God tenders salvation to every man that will lay hold upon jesus christ:
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and so Gods signifying will excludes no man from salvation;
and so God's signifying will excludes no man from salvation;
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but the Ministers, if they preach to ten thousand people, they must tender Christ universally to them all,
but the Ministers, if they preach to ten thousand people, they must tender christ universally to them all,
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because they know not which of them are elect, and which reprobate; which of them shall be saved, and which damned.
Because they know not which of them Are elect, and which Reprobate; which of them shall be saved, and which damned.
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This is Gods signifying will, and though God by this will tell you what Ministers must doe, to tender Christ and salvation to all;
This is God's signifying will, and though God by this will tell you what Ministers must do, to tender christ and salvation to all;
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yet this doth no way follow, that the determinate will of Gods good pleasure is involved under this,
yet this does not Way follow, that the determinate will of God's good pleasure is involved under this,
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as if all men should be saved. Perkins in his writings hath this distinction of it.
as if all men should be saved. Perkins in his writings hath this distinction of it.
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That there is Gods absolute will, and so he wils not all men to be saved:
That there is God's absolute will, and so he wills not all men to be saved:
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and Gods conditionate will, that in case every man did believe, they should be saved; for God envies no mans salvation;
and God's conditionate will, that in case every man did believe, they should be saved; for God envies no men salvation;
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there is grace enough in God, and willingnesse enough in God, to save every man in the world.
there is grace enough in God, and willingness enough in God, to save every man in the world.
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But secondly, there may be a more distinct answer given to this place. God will have all men to be saved.
But secondly, there may be a more distinct answer given to this place. God will have all men to be saved.
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All, is taken sometimes in a distributive sence, and sometimes in a collective sence. In a distributive sence, for every man under heaven;All, is taken sometime in a distributive sense, and sometime in a collective sense. In a distributive sense, for every man under heaven;
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and so God wils not all men to be saved. But secondly, in a collective sence;
and so God wills not all men to be saved. But secondly, in a collective sense;
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for all sorts and degrees of men, and so God intends to save all; that is, some of all sorts, and of all degrees of men in the world.
for all sorts and Degrees of men, and so God intends to save all; that is, Some of all sorts, and of all Degrees of men in the world.
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And this appeares if you mark the context. He will have all men to be saved, that is, some of all sorts.
And this appears if you mark the context. He will have all men to be saved, that is, Some of all sorts.
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Some Kings, and some great men, some rich, and some poore, some Princes, and some beggars.
some Kings, and Some great men, Some rich, and Some poor, Some Princes, and Some beggars.
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And therefore the Apostle bids them pray for all men. Pray, saith he, for Kings, and for them in authority:
And Therefore the Apostle bids them pray for all men. Pray, Says he, for Kings, and for them in Authority:
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for God will have all men to be saved. for God will have all men to be saved.
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As much as if he should say, Pray for Kings, because God of his grace may save Kings,
As much as if he should say, Pray for Kings, Because God of his grace may save Kings,
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as well as poorer men, that have lesse incumbrances, and lesse imployments in the world, and lesse withdrawings in their own soule, then they have. God will save all:
as well as Poorer men, that have less encumbrances, and less employments in the world, and less withdrawings in their own soul, then they have. God will save all:
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salvation shall come to all sorts of men, and therefore you may lawfully pray for them.
salvation shall come to all sorts of men, and Therefore you may lawfully pray for them.
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And so Calvin judiciously expounds this place; that God will have all sorts of men to obtaine salvation by Jesus Christ:
And so calvin judiciously expounds this place; that God will have all sorts of men to obtain salvation by jesus christ:
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but is not to be extended universally, as if every individuall man and woman should be saved. 3. These words are to be taken with those that follow after, God will have all men to be saved,
but is not to be extended universally, as if every Individu man and woman should be saved. 3. These words Are to be taken with those that follow After, God will have all men to be saved,
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and to come to the knowledge of the truth. and to come to the knowledge of the truth.
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Now that God will be willing to save those that come to the knowledge of the truth, is unquestionable; all that repent, Acts 17.30. all opposition to the time of the old Testament, Rom. 16.25.
Now that God will be willing to save those that come to the knowledge of the truth, is unquestionable; all that Repent, Acts 17.30. all opposition to the time of the old Testament, Rom. 16.25.
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Now, is this true, that election is not universall;
Now, is this true, that election is not universal;
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but that some men are elected, and others reprobated? Then, to wrap up this query in a short use;
but that Some men Are elected, and Others reprobated? Then, to wrap up this query in a short use;
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this should teach you all, who are in the land of the living, not to deceive your selves;
this should teach you all, who Are in the land of the living, not to deceive your selves;
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lull not your selves asleep in security, for it may be, you may be in Gods counsell to save, it may be not.
lull not your selves asleep in security, for it may be, you may be in God's counsel to save, it may be not.
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Peradventure you may be in Gods thoughts for salvation, peradventure you may be in his counsell for damnation;
Peradventure you may be in God's thoughts for salvation, Peradventure you may be in his counsel for damnation;
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and this should put you upon the work my text calls upon you for, to endeavour to make your calling and election su•e.
and this should put you upon the work my text calls upon you for, to endeavour to make your calling and election su•e.
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2. A second Query is this, Whether may one that is an elect man, fall away from his election,
2. A second Query is this, Whither may one that is an elect man, fallen away from his election,
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and come to be a damned man, or no? This the Protestant Divines against the Arminians and Papists have had large controversies about,
and come to be a damned man, or no? This the Protestant Divines against the Arminians and Papists have had large controversies about,
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but I will not handle it in a controversall way, onely, as it best becomes a Pulpit, shew you those positive Scriptures and reasons that may cleare the truth,
but I will not handle it in a controversal Way, only, as it best becomes a Pulpit, show you those positive Scriptures and Reasons that may clear the truth,
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and then answer the strongest objections they produce to the contrary.
and then answer the Strongest objections they produce to the contrary.
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Whether may a man that is elected fall away, and afterward perish? To this I answer.
Whither may a man that is elected fallen away, and afterwards perish? To this I answer.
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No. A man that is once elected by God can never perish. And this I shall give Scripture, and reason to plead for it. Matth. 24.24. Christ tels us of errour, that it came in so easily, that if it were possible, it would deceive the elect.
No. A man that is once elected by God can never perish. And this I shall give Scripture, and reason to plead for it. Matthew 24.24. christ tells us of error, that it Come in so Easily, that if it were possible, it would deceive the elect.
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Intimating, that it is impossible so to seduce the elect, as to make them finally fall away. So, John 6.37. All that the Father hath given me, shall come unto me:
Intimating, that it is impossible so to seduce the elect, as to make them finally fallen away. So, John 6.37. All that the Father hath given me, shall come unto me:
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that is, all that God the Father hath decreed to save by Christ, shall come unto Christ. Vers. 39. This is the Fathers will, that hath sent me, that of all that he hath given me, I should lose none.
that is, all that God the Father hath decreed to save by christ, shall come unto christ. Vers. 39. This is the Father's will, that hath sent me, that of all that he hath given me, I should loose none.
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This is the Fathers will, and Commission to Christ, that of all those that by his decree he had given to Christ to save by redemption, he should lose none.
This is the Father's will, and Commission to christ, that of all those that by his Decree he had given to christ to save by redemption, he should loose none.
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And saith Christ, I have lost nothing. So John 10.28, 29. I give unto my sheep eternall life,
And Says christ, I have lost nothing. So John 10.28, 29. I give unto my sheep Eternal life,
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and they shall never perish, neither shall any man take them out of my hands;
and they shall never perish, neither shall any man take them out of my hands;
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my Father that gave them me, is greater then all, and no man shall pluck them out of my Fathers hands. my Father that gave them me, is greater then all, and no man shall pluck them out of my Father's hands.
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By his Fathers hands, he means his decree;
By his Father's hands, he means his Decree;
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God by his decree intended to save so many, and Christ to vindicate his Father, tels us, that so many as God the Father had decreed to salvation,
God by his Decree intended to save so many, and christ to vindicate his Father, tells us, that so many as God the Father had decreed to salvation,
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neither man nor divell should prevaile to pluck them out of his Fathers hand. So Rom. 11.1. God hath not cast away his people whom he soreknew.
neither man nor Devil should prevail to pluck them out of his Father's hand. So Rom. 11.1. God hath not cast away his people whom he soreknew.
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That is, whom God did predestinate, he casts none of them away, none of them shall perish.
That is, whom God did predestinate, he Cast none of them away, none of them shall perish.
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Many more Scriptures I might multiply, to shew, that a man once elected, can never perish;
Many more Scriptures I might multiply, to show, that a man once elected, can never perish;
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as 2 Tim. 2.19. 1 Cor. 1.8, 9. 2 Thes. 3.3. But I would name reasons as well as Scriptures. And,
as 2 Tim. 2.19. 1 Cor. 1.8, 9. 2 Thebes 3.3. But I would name Reasons as well as Scriptures. And,
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First, if Election were changeable, then God must be changeable; which to think, there is nothing more absurd.
First, if Election were changeable, then God must be changeable; which to think, there is nothing more absurd.
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If Gods decree be changeable, Gods essence and nature were so also; election being nothing else, but God himselfe chusing:
If God's Decree be changeable, God's essence and nature were so also; election being nothing Else, but God himself choosing:
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for every thing in God, is God. And this the Scripture tels us, is farre from him;
for every thing in God, is God. And this the Scripture tells us, is Far from him;
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for there is no variablenesse or shadow of change in God. Jam. 1.17. Isa. 46.10. Mal. 3.6.
for there is no variableness or shadow of change in God. Jam. 1.17. Isaiah 46.10. Malachi 3.6.
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Secondly, if the elect could perish, then Jesus Christ should be very unfaithfull to his father,
Secondly, if the elect could perish, then jesus christ should be very unfaithful to his father,
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because God the father hath given this charge to Christ, that whomsoever he elected, Christ should preserve them safe, to bring them to heaven.
Because God the father hath given this charge to christ, that whomsoever he elected, christ should preserve them safe, to bring them to heaven.
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Now should not this be accomplished, Christ would be unfaithfull to his father. John 6.39.
Now should not this be accomplished, christ would be unfaithful to his father. John 6.39.
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This is the fathers will, which hath sent me into the world, that of all that he hath given me, I should lose nothing, This is the Father's will, which hath sent me into the world, that of all that he hath given me, I should loose nothing,
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but that I should raise them up at the last day. This is the will of God, to save many by Christ.but that I should raise them up At the last day. This is the will of God, to save many by christ.
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Now, should not this be made good, Christ must needs be unfaithfull to the Commission of his father.
Now, should not this be made good, christ must needs be unfaithful to the Commission of his father.
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Thirdly, should this be true, then Pauls golden chaine should be broken. Rom. 8.30. Whom he did predestinate, them he calls;
Thirdly, should this be true, then Paul's golden chain should be broken. Rom. 8.30. Whom he did predestinate, them he calls;
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whom he calls, them he justifies; whom he justifies, them he glorifies. whom he calls, them he Justifies; whom he Justifies, them he Glorifies.
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Now, should this chain break, that whom he elects, them he calls, whom he calls, them he justifies,
Now, should this chain break, that whom he elects, them he calls, whom he calls, them he Justifies,
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and there cease (as the Papists hold) and men be after damned, then the great and many links would be lost, that whom he justifies, them he glorifies,
and there cease (as the Papists hold) and men be After damned, then the great and many links would be lost, that whom he Justifies, them he Glorifies,
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and so bring an absurdity upon the Scripture thereby.
and so bring an absurdity upon the Scripture thereby.
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Now to answer some texts of Scripture they abuse, (which at first view you would think very plausible) to maintain, that a man may be an elect man,
Now to answer Some texts of Scripture they abuse, (which At First view you would think very plausible) to maintain, that a man may be an elect man,
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and brought into Christ, yet afterward damned. The first is, John 6.70.
and brought into christ, yet afterwards damned. The First is, John 6.70.
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Have not I chosen twelve, and one of them is a divell? Now say they, there were twelve chosen,Have not I chosen twelve, and one of them is a Devil? Now say they, there were twelve chosen,
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or elected, and one of them is a divel, did perish, intimating, that men may be elected, yet perish for all this. To which I answer.
or elected, and one of them is a Devil, did perish, intimating, that men may be elected, yet perish for all this. To which I answer.
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That there is a double electing. First, a chusing to some peculiar Office. Secondly, there is an electing to grace, life, and glory.
That there is a double electing. First, a choosing to Some peculiar Office. Secondly, there is an electing to grace, life, and glory.
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Now, when Christ saith, Have not I chosen you twelve? it is meant of his chusing of them to an Office, to the place of an Apostle, to be his disciples.
Now, when christ Says, Have not I chosen you twelve? it is meant of his choosing of them to an Office, to the place of an Apostle, to be his Disciples.
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Now it is true, that man may be chosen to some peculiar office in the Church of God,
Now it is true, that man may be chosen to Some peculiar office in the Church of God,
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and yet be a perishing and damned man;
and yet be a perishing and damned man;
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but this phrase hath no relation to the decree of God from eternity, onely to a temporall electing of twelve men to a temporall Office, to the Office of an Apostle.
but this phrase hath no Relation to the Decree of God from eternity, only to a temporal electing of twelve men to a temporal Office, to the Office of an Apostle.
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Another Scripture they abuse is, Exod. 32.32. it was Moses prayer, If thou wilt not (saith Moses to God) forgive their sinnes, then blot my name out of the book of life.
another Scripture they abuse is, Exod 32.32. it was Moses prayer, If thou wilt not (Says Moses to God) forgive their Sins, then blot my name out of the book of life.
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Now, say they, the book of life is Gods election:
Now, say they, the book of life is God's election:
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and here Moses prayed, that God would blot his name out of the book of life.
and Here Moses prayed, that God would blot his name out of the book of life.
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Intimating, say they, a man may be elected and written in that book, and yet afterward blotted out and perish? To which I answer.
Intimating, say they, a man may be elected and written in that book, and yet afterwards blotted out and perish? To which I answer.
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That this prayer of Moses is onely a wish or supposition, as Pauls was, when he wisht he were accursed from Christ,
That this prayer of Moses is only a wish or supposition, as Paul's was, when he wished he were accursed from christ,
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for his kindred in the flesh. for his kindred in the Flesh.
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Now a man may suppose mountaines of Gold, and suppose things that never were, nor ever shall be in being:
Now a man may suppose Mountains of Gold, and suppose things that never were, nor ever shall be in being:
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bare suppositions put nothing in being; so here, that Moses makes a supposition in a patheticall prayer;
bore suppositions put nothing in being; so Here, that Moses makes a supposition in a pathetical prayer;
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this doth no way argue, as if his name could be blotted out of the book of life.
this does not Way argue, as if his name could be blotted out of the book of life.
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Secondly Rivet he expounds it thus, that there is a double book of life. The book of life being sometimes taken for the eternall counsell and decree of God, as Phil. 4.3. sometimes for the speciall providence of God over men, in preserving them among the living.
Secondly Rivet he expounds it thus, that there is a double book of life. The book of life being sometime taken for the Eternal counsel and Decree of God, as Philip 4.3. sometime for the special providence of God over men, in preserving them among the living.
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So we read Psal. 139. In thy book, saith David, were all my members written:
So we read Psalm 139. In thy book, Says David, were all my members written:
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meaning, not in the book of Gods decree, but onely in the book of his providence, that all the members of Davids body, they were all under the providence of God, that none could hurt him.
meaning, not in the book of God's Decree, but only in the book of his providence, that all the members of Davids body, they were all under the providence of God, that none could hurt him.
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And so Rivet, with others, think that by the book of life here is meant, that God would blot out Moses from the book of his speciall protection,
And so Rivet, with Others, think that by the book of life Here is meant, that God would blot out Moses from the book of his special protection,
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and let him die as other men, rather then this evil should come upon the people of Israel. q. d.
and let him die as other men, rather then this evil should come upon the people of Israel. q. worser.
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Destroy my name from among men, and doe not protect me any longer. Againe, they object that in Psal. 69.28. It is said, Let them be blotted out of the book of life.
Destroy my name from among men, and do not Pact me any longer. Again, they Object that in Psalm 69.28. It is said, Let them be blotted out of the book of life.
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Now, say they, That is Gods election, and to be blotted out implies, that a man may be elected, and yet perish.
Now, say they, That is God's election, and to be blotted out Implies, that a man may be elected, and yet perish.
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To this I answer, as formerly, that the book of life in that place hath no reference to the decree of Gods election,
To this I answer, as formerly, that the book of life in that place hath no Referente to the Decree of God's election,
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but onely to his book of providence, that God would not protect wicked men, as he doth his own people, in a way of providence.
but only to his book of providence, that God would not Pact wicked men, as he does his own people, in a Way of providence.
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And other phrases in Scripture will somewhat favour this interpretation. As Ezek. 13.9. They shall not be written in the writings of the house of Israel.
And other phrases in Scripture will somewhat favour this Interpretation. As Ezekiel 13.9. They shall not be written in the writings of the house of Israel.
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Whats that? i.e. let them not any more be thought Israelites, nor numbred among the people.
Whats that? i.e. let them not any more be Thought Israelites, nor numbered among the people.
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And Ainsworth, I remember compares Psal. 69.19. with this place in Ezek. 13.9. and he makes the sence to be one and the same;
And Ainsworth, I Remember compares Psalm 69.19. with this place in Ezekiel 13.9. and he makes the sense to be one and the same;
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that to be blotted out of the book of life, is nothing else, then to be out of Gods protection;
that to be blotted out of the book of life, is nothing Else, then to be out of God's protection;
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to be blotted out of the catalogue of the living, and have ones life in danger to be brought to death.
to be blotted out of the catalogue of the living, and have ones life in danger to be brought to death.
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And this wish David wished for those wicked men. But then they object further from Revel. 22.19. If any man shall take away from the words of this book, God shall take away his part in the book of life.
And this wish David wished for those wicked men. But then they Object further from Revel. 22.19. If any man shall take away from the words of this book, God shall take away his part in the book of life.
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Here, say they, by book of life, is unquestionably meant, Gods decree;
Here, say they, by book of life, is unquestionably meant, God's Decree;
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and the Scripture saith, they that take any thing from this booke, God will blot him out of the book of life, and will undoubtedly damne him. To which I answer.
and the Scripture Says, they that take any thing from this book, God will blot him out of the book of life, and will undoubtedly damn him. To which I answer.
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I confesse in this place the book of life is taken for Gods decree;
I confess in this place the book of life is taken for God's Decree;
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and that a man may be said to be blotted out of this book, and yet this no way follow, that a man elected may be damned.
and that a man may be said to be blotted out of this book, and yet this no Way follow, that a man elected may be damned.
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And here, let me give you Austins words upon the place, which is a very cleare and satisfactory answer.
And Here, let me give you Austins words upon the place, which is a very clear and satisfactory answer.
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That a man may be said to be blotted out of the book of life in two regards:
That a man may be said to be blotted out of the book of life in two regards:
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First, it is equivalent to this phrase, that his name shall never be written in the book of life.
First, it is equivalent to this phrase, that his name shall never be written in the book of life.
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And you have often such phrases in Scripture.
And you have often such phrases in Scripture.
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As it is said in Matthew. He that doth evill himselfe, and teacheth men so to doe, he shall be least in the Kingdome of Heaven.
As it is said in Matthew. He that does evil himself, and Teaches men so to do, he shall be least in the Kingdom of Heaven.
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Intimating, not as if he should come to heaven, but that he should not come there at all.
Intimating, not as if he should come to heaven, but that he should not come there At all.
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To be least there, is never to be there. So here, To be blotted out is equivalent to this, that they were never in.
To be least there, is never to be there. So Here, To be blotted out is equivalent to this, that they were never in.
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Secondly, a mans name may be said to be blotted out of the book of life, not as if it were there in deed and in truth, but in their own opinion;
Secondly, a men name may be said to be blotted out of the book of life, not as if it were there in deed and in truth, but in their own opinion;
ord, dt ng1 n1 vmb vbi vvn pc-acp vbi vvn av pp-f dt n1 pp-f n1, xx c-acp cs pn31 vbdr a-acp p-acp n1 cc p-acp n1, cc-acp p-acp po32 d n1;
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they thought they were elected, and thought their names were written there, they had strong conceits of this;
they Thought they were elected, and Thought their names were written there, they had strong conceits of this;
pns32 vvd pns32 vbdr vvn, cc vvd po32 n2 vbdr vvn a-acp, pns32 vhd j n2 pp-f d;
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and though they are now deluded, and mistaken, yet God will make them know one day,
and though they Are now deluded, and mistaken, yet God will make them know one day,
cc cs pns32 vbr av vvn, cc vvn, av np1 vmb vvi pno32 vvi crd n1,
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when they are in hell, that their names are blotted out of the book of life. Again,
when they Are in hell, that their names Are blotted out of the book of life. Again,
c-crq pns32 vbr p-acp n1, cst po32 n2 vbr vvn av pp-f dt n1 pp-f n1. av,
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Another Scripture they abuse is, 1 Cor. 10.12. Let him that thinks he stands, take heed lest he fall.
another Scripture they abuse is, 1 Cor. 10.12. Let him that thinks he Stands, take heed lest he fallen.
j-jn n1 pns32 vvb vbz, crd np1 crd. vvb pno31 cst vvz pns31 vvz, vvb n1 cs pns31 vvb.
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Now, say they, if it were not possible for a man elected to fall, and fall finally, to what end is this caution of the Apostle? it were a needlesse caution, were it not possible to come to passe.
Now, say they, if it were not possible for a man elected to fallen, and fallen finally, to what end is this caution of the Apostle? it were a needless caution, were it not possible to come to pass.
av, vvb pns32, cs pn31 vbdr xx j p-acp dt n1 vvn pc-acp vvi, cc vvi av-j, p-acp r-crq n1 vbz d n1 pp-f dt n1? pn31 vbdr dt j n1, vbdr pn31 xx j pc-acp vvi pc-acp vvi.
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To which I answer two things.
To which I answer two things.
p-acp r-crq pns11 vvb crd n2.
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First, the Apostle doth not say, Let him that stands, take heed lest, &c. but the Apostle saith, Let him that thinks he stands, take heed lest he fall.
First, the Apostle does not say, Let him that Stands, take heed lest, etc. but the Apostle Says, Let him that thinks he Stands, take heed lest he fallen.
ord, dt n1 vdz xx vvi, vvb pno31 cst vvz, vvb n1 cs, av p-acp dt n1 vvz, vvb pno31 cst vvz pns31 vvz, vvb n1 cs pns31 vvb.
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Intimating, that men that think they are elected, and think they are in a good condition, they should take heed,
Intimating, that men that think they Are elected, and think they Are in a good condition, they should take heed,
vvg, cst n2 cst vvb pns32 vbr vvn, cc vvb pns32 vbr p-acp dt j n1, pns32 vmd vvi n1,
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lest they miscarry to all eternity. Secondly, Take heed lest they fall. This falling here is not meant, a falling from grace finally, and falling into hell, and perishing;
lest they miscarry to all eternity. Secondly, Take heed lest they fallen. This falling Here is not meant, a falling from grace finally, and falling into hell, and perishing;
cs pns32 vvb p-acp d n1. ord, vvb n1 cs pns32 vvb. d vvg av vbz xx vvn, dt vvg p-acp n1 av-j, cc vvg p-acp n1, cc vvg;
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but the falling here is onely a falling into sinne, and so an elect man should doe.
but the falling Here is only a falling into sin, and so an elect man should do.
cc-acp dt n-vvg av vbz av-j dt vvg p-acp n1, cc av dt j-vvn n1 vmd vdi.
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An elect man, though he stand firm in Gods decree, yet he should take heed all the daies of his life, that he fall not into sinne.
an elect man, though he stand firm in God's Decree, yet he should take heed all the days of his life, that he fallen not into sin.
dt j-vvn n1, cs pns31 vvb j p-acp npg1 n1, av pns31 vmd vvi n1 d dt n2 pp-f po31 n1, cst pns31 vvb xx p-acp n1.
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And if you aske me, how I make that appeare, I answer, from the context.
And if you ask me, how I make that appear, I answer, from the context.
cc cs pn22 vvb pno11, c-crq pns11 vvb d vvi, pns11 vvb, p-acp dt n1.
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This is a conclusion, or caution the Apostle gives upon the enumeration of severall instances of the people of God, that in former ages did sinne against God.
This is a conclusion, or caution the Apostle gives upon the enumeration of several instances of the people of God, that in former ages did sin against God.
d vbz dt n1, cc n1 dt n1 vvz p-acp dt n1 pp-f j n2 pp-f dt n1 pp-f np1, cst p-acp j n2 vdd vvi p-acp np1.
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As some that tempted Christ, and sell in one day 23000. Others that fell to fornication, As Some that tempted christ, and fell in one day 23000. Others that fell to fornication,
p-acp d cst vvd np1, cc vvi p-acp crd n1 crd n2-jn cst vvd p-acp n1,
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and provoked him in the wildernesse. and provoked him in the Wilderness.
cc vvd pno31 p-acp dt n1.
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With many such sins reckoned up, and the summe of all is this, that seeing they that were Gods people fell into sinne,
With many such Sins reckoned up, and the sum of all is this, that seeing they that were God's people fell into sin,
p-acp d d n2 vvn a-acp, cc dt n1 pp-f d vbz d, cst vvg pns32 cst vbdr npg1 n1 vvd p-acp n1,
(18) sermon (DIV2)
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and were punished, therefore you that think you stand, and think you are elected, you should take heed you fall not into sinne, as they did.
and were punished, Therefore you that think you stand, and think you Are elected, you should take heed you fallen not into sin, as they did.
cc vbdr vvn, av pn22 cst vvb pn22 vvb, cc vvb pn22 vbr vvn, pn22 vmd vvi n1 pn22 vvb xx p-acp n1, c-acp pns32 vdd.
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And thus I have done with resolving this second query.
And thus I have done with resolving this second query.
cc av pns11 vhb vdn p-acp vvg d ord n1.
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Thirdly, whether doth God elect any man to life and salvation upon foresight of his faith or good works? foreseeing that this man will believe,
Thirdly, whither does God elect any man to life and salvation upon foresight of his faith or good works? Foreseeing that this man will believe,
ord, cs vdz np1 vvi d n1 p-acp n1 cc n1 p-acp n1 pp-f po31 n1 cc j n2? vvg cst d n1 vmb vvi,
(18) sermon (DIV2)
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therefore I elect him to salvation; and the other man doth not believe, therefore I chuse him to damnation.
Therefore I elect him to salvation; and the other man does not believe, Therefore I choose him to damnation.
av pns11 vvb pno31 p-acp n1; cc dt j-jn n1 vdz xx vvi, av pns11 vvb pno31 p-acp n1.
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Whether, I say, doth God in his eternall decree elect any man to life, upon foresight of works.
Whither, I say, does God in his Eternal Decree elect any man to life, upon foresight of works.
cs, pns11 vvb, vdz np1 p-acp po31 j n1 vvi d n1 p-acp n1, p-acp n1 pp-f n2.
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Here the Papists and Arminians joyne both together in maintaining of this.
Here the Papists and Arminians join both together in maintaining of this.
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The reason, say they, why God elects some, and not others, is because God did foresee from eternity that that man would be holy,
The reason, say they, why God elects Some, and not Others, is Because God did foresee from eternity that that man would be holy,
dt n1, vvb pns32, c-crq np1 vvz d, cc xx ng2-jn, vbz p-acp np1 vdd vvi p-acp n1 cst d n1 vmd vbi j,
(18) sermon (DIV2)
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and would believe in Christ, and therefore God elected him to salvation. These are the hard imputations they lay to Gods charge.
and would believe in christ, and Therefore God elected him to salvation. These Are the hard imputations they lay to God's charge.
cc vmd vvi p-acp np1, cc av np1 vvd pno31 p-acp n1. d vbr dt j n2 pns32 vvd p-acp npg1 n1.
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And in the resolving of this, I shall answer it in the Negative.
And in the resolving of this, I shall answer it in the Negative.
cc p-acp dt vvg pp-f d, pns11 vmb vvi pn31 p-acp dt j-jn.
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That God, in electing a certain number of men to life and salvation, did not doe it upon the foresight of any good works he saw would be in them;
That God, in electing a certain number of men to life and salvation, did not do it upon the foresight of any good works he saw would be in them;
cst np1, p-acp vvg dt j n1 pp-f n2 p-acp n1 cc n1, vdd xx vdi pn31 p-acp dt n1 pp-f d j n2 pns31 vvd vmd vbi p-acp pno32;
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whether Faith, Repentance, sanctification, or any other grace.
whither Faith, Repentance, sanctification, or any other grace.
cs n1, n1, n1, cc d j-jn n1.
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Indeed it is true, the Papists many of them doe not grosly say, that it was foresight of good works in generall,
Indeed it is true, the Papists many of them do not grossly say, that it was foresight of good works in general,
np1 pn31 vbz j, dt njp2 d pp-f pno32 vdb xx av-j vvi, cst pn31 vbds n1 pp-f j n2 p-acp n1,
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but the foresight of faith only, and so the Arminians.
but the foresight of faith only, and so the Arminians.
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But now, to overthrow this ungrounded opinion, First, I shall lay down Scriptures to confirm this, that God in electing of men to salvation, doth not doe it upon foresight of good workes, and then lay down reasons;
But now, to overthrow this ungrounded opinion, First, I shall lay down Scriptures to confirm this, that God in electing of men to salvation, does not do it upon foresight of good works, and then lay down Reasons;
cc-acp av, pc-acp vvi d j n1, ord, pns11 vmb vvi a-acp n2 pc-acp vvi d, cst np1 p-acp vvg pp-f n2 p-acp n1, vdz xx vdi pn31 p-acp n1 pp-f j n2, cc av vvd a-acp n2;
(18) sermon (DIV2)
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and after that take those objections, which seem to darken this truth. First, for the Scriptures that confirm this, we have Rom. 11.5. He hath saved a remnant according to the election of grace.
and After that take those objections, which seem to darken this truth. First, for the Scriptures that confirm this, we have Rom. 11.5. He hath saved a remnant according to the election of grace.
cc p-acp d vvb d n2, r-crq vvb pc-acp vvi d n1. ord, p-acp dt n2 cst vvb d, pns12 vhb np1 crd. pns31 vhz vvn dt n1 vvg p-acp dt n1 pp-f n1.
(18) sermon (DIV2)
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Intimating, that the remnant that are saved, it is onely of grace, not of foreseen works.
Intimating, that the remnant that Are saved, it is only of grace, not of foreseen works.
vvg, cst dt n1 cst vbr vvn, pn31 vbz j pp-f n1, xx a-acp vvn n2.
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So Eph. 1.5, 11. He hath elected us according to the good pleasure of his own will.
So Ephesians 1.5, 11. He hath elected us according to the good pleasure of his own will.
np1 np1 crd, crd pns31 vhz vvn pno12 vvg p-acp dt j n1 pp-f po31 d n1.
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Gods meere good will was the impulsive cause of mans election, and nothing in man. So likewise, Rom. 9.11. That Gods election might stand, not according to our works, but according to the good pleasure of him that called us. So 2 Tim. 1.9. Not of works, but according to his own purpose and grace.
God's mere good will was the impulsive cause of men election, and nothing in man. So likewise, Rom. 9.11. That God's election might stand, not according to our works, but according to the good pleasure of him that called us. So 2 Tim. 1.9. Not of works, but according to his own purpose and grace.
npg1 j j n1 vbds dt j n1 pp-f ng1 n1, cc pix p-acp n1. av av, np1 crd. d ng1 n1 vmd vvi, xx vvg p-acp po12 n2, cc-acp vvg p-acp dt j n1 pp-f pno31 cst vvd pno12. av crd np1 crd. xx pp-f n2, cc-acp vvg p-acp po31 d n1 cc n1.
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Upon his good pleasure, and his good will to mankind, upon that ground election stands.
Upon his good pleasure, and his good will to mankind, upon that ground election Stands.
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But now to adde some reasons, why it cannot be that God should determine in his own counsell, to save man upon the foresight of his works.
But now to add Some Reasons, why it cannot be that God should determine in his own counsel, to save man upon the foresight of his works.
p-acp av pc-acp vvi d n2, c-crq pn31 vmbx vbi cst np1 vmd vvi p-acp po31 d n1, pc-acp vvi n1 p-acp dt n1 pp-f po31 n2.
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I shall name three or foure. As,
I shall name three or foure. As,
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First, because the inferiour priviledges that God bestows upon his people, as vocation, and justification (though they are in actuall being) are not for their good works,
First, Because the inferior privileges that God bestows upon his people, as vocation, and justification (though they Are in actual being) Are not for their good works,
ord, c-acp dt j-jn n2 cst np1 vvz p-acp po31 n1, c-acp n1, cc n1 (c-acp pns32 vbr p-acp j n1) vbr xx p-acp po32 j n2,
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therefore much lesse is election for good works onely foreseen. First, for Vocation, 2 Tim. 1.19. We are called, not according to our own works, but according to the purpose of his own grace.
Therefore much less is election for good works only foreseen. First, for Vocation, 2 Tim. 1.19. We Are called, not according to our own works, but according to the purpose of his own grace.
av d dc vbz n1 p-acp j n2 av-j vvn. ord, p-acp n1, crd np1 crd. pns12 vbr vvn, xx vvg p-acp po12 d n2, cc-acp vvg p-acp dt n1 pp-f po31 d n1.
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And then for justification, we are not justified for works neither. Rom. 3.34. We are justified freely by his grace, for by the works of the law shall no flesh be justified.
And then for justification, we Are not justified for works neither. Rom. 3.34. We Are justified freely by his grace, for by the works of the law shall no Flesh be justified.
cc av p-acp n1, pns12 vbr xx vvn p-acp n2 av-dx. np1 crd. pns12 vbr vvn av-j p-acp po31 n1, c-acp p-acp dt n2 pp-f dt n1 vmb dx n1 vbb vvn.
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Now, if vocation and justification be not for works, much lesse is election for works, and for works foreseen, not in being in us.
Now, if vocation and justification be not for works, much less is election for works, and for works foreseen, not in being in us.
av, cs n1 cc n1 vbb xx p-acp n2, d dc vbz n1 p-acp n2, cc p-acp n2 vvn, xx p-acp vbg p-acp pno12.
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Secondly, because then it would follow, that children, dying in infancy could not be elected• for the child being in the mothers wombe,
Secondly, Because then it would follow, that children, dying in infancy could not be elected• for the child being in the mother's womb,
ord, c-acp cs pn31 vmd vvi, cst n2, vvg p-acp n1 vmd xx vbi n1 p-acp dt n1 vbg p-acp dt ng1 n1,
(18) sermon (DIV2)
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if it hath life, it hath a soule, and so must either be saved, or damned.
if it hath life, it hath a soul, and so must either be saved, or damned.
cs pn31 vhz n1, pn31 vhz dt n1, cc av vmb d vbi vvn, cc vvn.
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But a child, while it is in the womb, neither acts good or evill.
But a child, while it is in the womb, neither acts good or evil.
p-acp dt n1, cs pn31 vbz p-acp dt n1, dx n2 j cc j-jn.
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Now if God did elect persons to life, upon foresight of works, then children dying in the wombe could not be elected;
Now if God did elect Persons to life, upon foresight of works, then children dying in the womb could not be elected;
av cs np1 vdd vvi n2 p-acp n1, p-acp n1 pp-f n2, cs n2 vvg p-acp dt n1 vmd xx vbi vvn;
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because there are no works God could foresee in them.
Because there Are no works God could foresee in them.
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And then this would be a very uncomfortable doctrine for parents, that have children dying young.
And then this would be a very uncomfortable Doctrine for Parents, that have children dying young.
cc av d vmd vbi dt av j n1 p-acp n2, cst vhb n2 vvg j.
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Thirdly, then would man have somewhat whereof to boast before his God, as if he could lay claime to salvation from him.
Thirdly, then would man have somewhat whereof to boast before his God, as if he could lay claim to salvation from him.
ord, av vmd n1 vhb av c-crq pc-acp vvi p-acp po31 n1, c-acp cs pns31 vmd vvi n1 p-acp n1 p-acp pno31.
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If God were bound to choose men to salvation upon foresight of good works, then man might say, I thank not God,
If God were bound to choose men to salvation upon foresight of good works, then man might say, I thank not God,
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but I thank my believing, and thank my good works, for these were the motives for which he chose me to glory;
but I thank my believing, and thank my good works, for these were the motives for which he chosen me to glory;
cc-acp pns11 vvb po11 vvg, cc vvb po11 j n2, p-acp d vbdr dt n2 p-acp r-crq pns31 vvd pno11 p-acp n1;
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and thus would poore man boast against his Maker. Fourthly, Because God hath elected the worst of men;
and thus would poor man boast against his Maker. Fourthly, Because God hath elected the worst of men;
cc av vmd j n1 vvi p-acp po31 n1. ord, c-acp np1 vhz vvn dt js pp-f n2;
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when others that have more naturall worth and goodnesse are passed by. 1 Cor. 1.27, 28. God hath chosen the foolish things of the world to confound the wise,
when Others that have more natural worth and Goodness Are passed by. 1 Cor. 1.27, 28. God hath chosen the foolish things of the world to confound the wise,
c-crq n2-jn cst vhb dc j n1 cc n1 vbr vvn p-acp. crd np1 crd, crd np1 vhz vvn dt j n2 pp-f dt n1 pc-acp vvi dt j,
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and God hath chosen the weake things of the world, &c. and base things of the world,
and God hath chosen the weak things of the world, etc. and base things of the world,
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and things that are despised hath God chosen, &c. And Matth. 11.25.and things that Are despised hath God chosen, etc. And Matthew 11.25.
cc n2 cst vbr j-vvn vhz n1 vvn, av cc np1 crd.
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I thank thee, O Father, that thou hast hid these things from the wise and prudent, I thank thee, Oh Father, that thou hast hid these things from the wise and prudent,
pns11 vvb pno21, uh n1, cst pns21 vh2 vvn d n2 p-acp dt j cc j,
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and hast revealed them unto babes. and hast revealed them unto babes.
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Those that had the greatest worldly wisdome, and naturall abilities, that most excelled in outward strictnesse,
Those that had the greatest worldly Wisdom, and natural abilities, that most excelled in outward strictness,
d cst vhd dt js j n1, cc j n2, cst ds vvd p-acp j n1,
(18) sermon (DIV2)
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and morall vertues, are rejected, when those that are but babes in understanding, who many times are the worst for their moralities, are elected;
and moral Virtues, Are rejected, when those that Are but babes in understanding, who many times Are the worst for their moralities, Are elected;
cc j n2, vbr vvn, c-crq d cst vbr p-acp n2 p-acp n1, r-crq d n2 vbr dt js p-acp po32 n2, vbr vvn;
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which is a cleare demonstration, that election is not grounded upon faith, or works foreseen; for then the best had been chosen before the rest.
which is a clear demonstration, that election is not grounded upon faith, or works foreseen; for then the best had been chosen before the rest.
r-crq vbz dt j n1, cst n1 vbz xx vvn p-acp n1, cc n2 vvn; c-acp cs dt js vhn vbn vvn p-acp dt n1.
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Fifthly, Our works carry no proportion to what God hath elected us unto;
Fifthly, Our works carry no proportion to what God hath elected us unto;
ord, po12 n2 vvb dx n1 p-acp r-crq np1 vhz vvn pno12 p-acp;
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we are elected to eternall glory, but our works are finite, imperfect, no more then our duty;
we Are elected to Eternal glory, but our works Are finite, imperfect, no more then our duty;
pns12 vbr vvn p-acp j n1, cc-acp po12 n2 vbr j, j, av-dx dc cs po12 n1;
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yea not done by our own strength, but by the power of Gods grace, and therefore cannot be that which moveth God to elect us.
yea not done by our own strength, but by the power of God's grace, and Therefore cannot be that which moves God to elect us.
uh xx vdn p-acp po12 d n1, cc-acp p-acp dt n1 pp-f npg1 n1, cc av vmbx vbi d r-crq vvz np1 pc-acp vvi pno12.
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Sixthly, because God doth not chuse men to life for the sake of Jesus Christ, therefore much lesse for their works sake.
Sixthly, Because God does not choose men to life for the sake of jesus christ, Therefore much less for their works sake.
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It is true, and mistake me not, I confesse, (and so all Divines that are confesse this) that God saves a man for Christs sake,
It is true, and mistake me not, I confess, (and so all Divines that Are confess this) that God saves a man for Christ sake,
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but God elects not a man for Christs sake, but meerly for his own good pleasures sake.
but God elects not a man for Christ sake, but merely for his own good pleasures sake.
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God in chusing a man to life, hath no reference to Christ, as if Christ were the motive.
God in choosing a man to life, hath no Referente to christ, as if christ were the motive.
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Christ was predestinated himselfe, therefore could not be the cause of our predestination, 1 Pet. 1.20. We are chosen in him its true, Eph. 1.4. as the common person;
christ was predestinated himself, Therefore could not be the cause of our predestination, 1 Pet. 1.20. We Are chosen in him its true, Ephesians 1.4. as the Common person;
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God elected Christ first in order, and all believers in him, but it is not for Christs sake,
God elected christ First in order, and all believers in him, but it is not for Christ sake,
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but according to his own will.
but according to his own will.
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As suppose a Kingdome to be newly set up, a King is chosen, and his successors to follow after;
As suppose a Kingdom to be newly Set up, a King is chosen, and his Successors to follow After;
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why then all the succeeding Kings are chosen in him that was first elected: so are we chosen in Christ.
why then all the succeeding Kings Are chosen in him that was First elected: so Are we chosen in christ.
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God doth chuse a man as freely, as if Christ did never die; and yet God saves none, but for Christs saxe;
God does choose a man as freely, as if christ did never die; and yet God saves none, but for Christ saxe;
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and this makes election on Gods part most free.
and this makes election on God's part most free.
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God doth not consider Christ, nor the good works we have, but tis onely his own good will engages him to save some, and neglect others.
God does not Consider christ, nor the good works we have, but this only his own good will engages him to save Some, and neglect Others.
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And thus much for proving this point. There are some objections now that lie in the way, which must be removed.
And thus much for proving this point. There Are Some objections now that lie in the Way, which must be removed.
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God, say they, doth elect men upon the foresight of their good works; and they alledge foure Scriptures to prove this.
God, say they, does elect men upon the foresight of their good works; and they allege foure Scriptures to prove this.
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James 2.2 Hath not God chosen the poore of this world to be rich in faith? now, say they, their laying out their estates for good uses,James 2.2 Hath not God chosen the poor of this world to be rich in faith? now, say they, their laying out their estates for good uses,
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and so becomming poore, that is the reason why God chuseth them, and neglects richer men. To which I answer.
and so becoming poor, that is the reason why God chooseth them, and neglects Richer men. To which I answer.
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That poore here is onely spoken of, as the quality of the persons that are chosen, not as the cause wherefore they are chosen.
That poor Here is only spoken of, as the quality of the Persons that Are chosen, not as the cause Wherefore they Are chosen.
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And this answer Mr. Perkins gives:
And this answer Mr. Perkins gives:
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that poverty is not the cause why, but the description of the persons that are chosen;
that poverty is not the cause why, but the description of the Persons that Are chosen;
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that Gods decree of election doth commonly runne among the poorer sort of men, the more to advance his own grace;
that God's Decree of election does commonly run among the Poorer sort of men, the more to advance his own grace;
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that man shall not say, election is intailed upon works:
that man shall not say, election is intailed upon works:
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for if poverty should be the cause of their election, then all that are poore should be elected, which is false. Again further they object, 2 Thes. 2.13. God from the beginning hath chosen us to salvation, through sanctification of the Spirit, and beliefe of the truth.
for if poverty should be the cause of their election, then all that Are poor should be elected, which is false. Again further they Object, 2 Thebes 2.13. God from the beginning hath chosen us to salvation, through sanctification of the Spirit, and belief of the truth.
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Now say they, sanctification, and faith is made as the channel, through which election must run,
Now say they, sanctification, and faith is made as the channel, through which election must run,
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and therefore that is the cause or motive why God did elect them. To this we answer.
and Therefore that is the cause or motive why God did elect them. To this we answer.
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That it is true, God elects men through sanctification and faith, as the end God aimes at in elect persons, not as the motive for which he elects them. And this answer Rivet gives.
That it is true, God elects men through sanctification and faith, as the end God aims At in elect Persons, not as the motive for which he elects them. And this answer Rivet gives.
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All elect men shall be sanctified, and all elect men shall believe; though it is not for this sanctification and beliefe that they are elected.
All elect men shall be sanctified, and all elect men shall believe; though it is not for this sanctification and belief that they Are elected.
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It is not for grace, but unto grace they are chosen. This distinction the Scripture gives, 1 Pet. 1.2. Ye are elect according to the foreknowl dge of God, through sanctification unto obedience. Not for, as the motive; but to, as the end. Again, Titus 1.1. it is called the faith of Gods elect.
It is not for grace, but unto grace they Are chosen. This distinction the Scripture gives, 1 Pet. 1.2. You Are elect according to the foreknowl dge of God, through sanctification unto Obedience. Not for, as the motive; but to, as the end. Again, Titus 1.1. it is called the faith of God's elect.
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Now, say they, it is called so, because God elects them foreseeing their faith. To which we answer.
Now, say they, it is called so, Because God elects them Foreseeing their faith. To which we answer.
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That faith is here called, the faith of Gods elect; not as if God foreseeing faith did elect men;
That faith is Here called, the faith of God's elect; not as if God Foreseeing faith did elect men;
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but because all elect men shall believe, because faith is a peculiar priviledge belonging onely to elect men,
but Because all elect men shall believe, Because faith is a peculiar privilege belonging only to elect men,
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therefore it is called their faith. And then lastly, one Scripture more they alledge, 2 Tim. 2.20. If any man shall purge himself from sin, he shall be a vessell of honour.
Therefore it is called their faith. And then lastly, one Scripture more they allege, 2 Tim. 2.20. If any man shall purge himself from since, he shall be a vessel of honour.
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Now here, say they, purging, that is, sanctification, and good works, it is made a condition of election, of being a vessell of honour.
Now Here, say they, purging, that is, sanctification, and good works, it is made a condition of election, of being a vessel of honour.
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God makes this condition, if he forsee a man will purge himselfe, and will live holily, that man shall be elected, shall be a vessell of honour.
God makes this condition, if he foresee a man will purge himself, and will live holily, that man shall be elected, shall be a vessel of honour.
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To which we give this answer, That purging and sanctification is here laid down, not as the cause,
To which we give this answer, That purging and sanctification is Here laid down, not as the cause,
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but as the signe of their election;
but as the Signen of their election;
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not as the cause why men are vessels of honour, but the signe or evidence that they are so.
not as the cause why men Are vessels of honour, but the Signen or evidence that they Are so.
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If you are purged, you shall be vessels of honour;
If you Are purged, you shall be vessels of honour;
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that is, if you are sanctified, it is a sign to you, that you are elected.
that is, if you Are sanctified, it is a Signen to you, that you Are elected.
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SERMON XV. 2 PETER 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON XV. 2 PETER 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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THe last Conclusion or Doctrine drawn from these words, was this, That Christians should put forth a great deale of diligence to make this sure to their soules, that they are eternally elected by God to life and glory.
THe last Conclusion or Doctrine drawn from these words, was this, That Christians should put forth a great deal of diligence to make this sure to their Souls, that they Are eternally elected by God to life and glory.
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In the prosecution of which I have dispatched severall queries.
In the prosecution of which I have dispatched several queries.
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I am now to proceed further in the dispatch of what yet remaines to be spoken concerning this subject. A fourth query followes.
I am now to proceed further in the dispatch of what yet remains to be spoken Concerning this Subject. A fourth query follows.
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Fourthly, Whether the decree of election, or Gods purpose to save a company of men, being from eternity,
Fourthly, Whither the Decree of election, or God's purpose to save a company of men, being from eternity,
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and being immutable, whether doth not this give way to man to be secure, and carelesse in the use of the means of grace, that they take no care to get grace,
and being immutable, whither does not this give Way to man to be secure, and careless in the use of the means of grace, that they take no care to get grace,
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and to get heaven, while they are in the world? This is a very usefull point to insist upon, seeing the Arminians charge us with this, that if we hold election without respect to Gods foresight of workes in men,
and to get heaven, while they Are in the world? This is a very useful point to insist upon, seeing the Arminians charge us with this, that if we hold election without respect to God's foresight of works in men,
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then this layes open a gap for men to live as they list, that they shall say,
then this lays open a gap for men to live as they list, that they shall say,
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If God hath determined they shall be saved, they shall be saved;
If God hath determined they shall be saved, they shall be saved;
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if that they shall be damned, they shall be damned, whether they are holy, or profane;
if that they shall be damned, they shall be damned, whither they Are holy, or profane;
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if God hath elected them to life, they shall be saved, let them live as they list. Thus the Arminians plead.
if God hath elected them to life, they shall be saved, let them live as they list. Thus the Arminians plead.
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This therefore is the query, whether this doctrine of election doth administer any ground for such a cavill as this to be in the minds of men?
This Therefore is the query, whither this Doctrine of election does administer any ground for such a cavil as this to be in the minds of men?
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To answer which, I shall first lay down this generall Conclusion, That the decree, or the purpose of God about the election of man to life and salvation, doth no way administer any just ground to men, to make them live as they list,
To answer which, I shall First lay down this general Conclusion, That the Decree, or the purpose of God about the election of man to life and salvation, does not Way administer any just ground to men, to make them live as they list,
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and to make them neglect the means of grace and salvation.
and to make them neglect the means of grace and salvation.
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In the clearing of which, I shall lay down three particulars, to satisfie you about this matter. As,
In the clearing of which, I shall lay down three particulars, to satisfy you about this matter. As,
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First, that Gods decree about Civill and Temporall matters, doth no way give encouragement to men to neglect the use of means,
First, that God's Decree about Civil and Temporal matters, does not Way give encouragement to men to neglect the use of means,
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and live carelesse of the accomplishment of his decree; and therefore not so in spirituall. As now for instance:
and live careless of the accomplishment of his Decree; and Therefore not so in spiritual. As now for instance:
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God hath determined from all eternity, how long every one of us shall live in the world;
God hath determined from all eternity, how long every one of us shall live in the world;
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our daies are numbred in his counsell.
our days Are numbered in his counsel.
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Now, though God hath determined how long we shall live, this no way gives us encouragement to say therefore I will never put on a rag of cloathes to cover me in Winter,
Now, though God hath determined how long we shall live, this no Way gives us encouragement to say Therefore I will never put on a rag of clothes to cover me in Winter,
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and I will never put a morsell of meat in my mouth;
and I will never put a morsel of meat in my Mouth;
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for God hath determined how long I shall live, and therefore whether I eate or no, till then I shall not die.
for God hath determined how long I shall live, and Therefore whither I eat or no, till then I shall not die.
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Again, God hath determined from all eternity, touching every one of us, whether we shall be poore or rich in this world,
Again, God hath determined from all eternity, touching every one of us, whither we shall be poor or rich in this world,
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and therefore to draw this conclusion, that it is no matter whether I be industrious in following my calling,
and Therefore to draw this conclusion, that it is no matter whither I be Industria in following my calling,
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and looking after my trade, or whether I spend my estate in rioting and drunkennesse; God hath determined whether I shall be rich or poore;
and looking After my trade, or whither I spend my estate in rioting and Drunkenness; God hath determined whither I shall be rich or poor;
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if he hath decreed I shall be poore, I shall be poore;
if he hath decreed I shall be poor, I shall be poor;
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or that I shall be rich, I shall be rich, let me live as I please:
or that I shall be rich, I shall be rich, let me live as I please:
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this reasoning is very fond and foolish in Temporall things, therefore much more in Spirituall.
this reasoning is very found and foolish in Temporal things, Therefore much more in Spiritual.
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God hath determined from all eternity whether thou shalt be saved or damned, and the decree of God cannot be changed;
God hath determined from all eternity whither thou shalt be saved or damned, and the Decree of God cannot be changed;
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but now to draw hence, that it is no matter how I live, whether in waies of holinesse,
but now to draw hence, that it is no matter how I live, whither in ways of holiness,
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or in waies of sinne, this is an abusive collection from Gods decree.
or in ways of sin, this is an abusive collection from God's Decree.
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Because, as Dr. Preston saith, if a man doth not use those means that may evidence to his soule that he is elected, it is an argument he is not elected.
Because, as Dr. Preston Says, if a man does not use those means that may evidence to his soul that he is elected, it is an argument he is not elected.
p-acp, c-acp n1 np1 vvz, cs dt n1 vdz xx vvi d n2 cst vmb n1 p-acp po31 n1 cst pns31 vbz vvn, pn31 vbz dt n1 pns31 vbz xx vvn.
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If thou say, if God hath determined it, he will save me, whether I am holy or prophane,
If thou say, if God hath determined it, he will save me, whither I am holy or profane,
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and therefore I will never heare Sermon, never pray in my family, never use holy duties;
and Therefore I will never hear Sermon, never pray in my family, never use holy duties;
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Saith Preston, if thou neglect these means, it is an argument thou art not elected;
Says Preston, if thou neglect these means, it is an argument thou art not elected;
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because, as God hath elected thee to the end, he hath also ordained thee to use the means.
Because, as God hath elected thee to the end, he hath also ordained thee to use the means.
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I have read a story of an Italian, who lying upon his death-bed, sent for a Physician, the most exquisite and exact Artist in all Italy; and this man held this opinion I am now speaking of, that seeing Gods decrees were unalterable, a man might live as he list, and yet be saved;
I have read a story of an Italian, who lying upon his deathbed, sent for a physician, the most exquisite and exact Artist in all Italy; and this man held this opinion I am now speaking of, that seeing God's decrees were unalterable, a man might live as he list, and yet be saved;
pns11 vhb vvn dt n1 pp-f dt jp, r-crq vvg p-acp po31 n1, vvn p-acp dt n1, dt av-ds j cc j n1 p-acp d np1; cc d n1 vvd d n1 pns11 vbm av vvg pp-f, cst vvg n2 n2 vbdr j, dt n1 vmd vvi c-acp pns31 vvd, cc av vbi vvn;
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that let a man be as holy as he could be, if God had decreed his damnation, he should be damned;
that let a man be as holy as he could be, if God had decreed his damnation, he should be damned;
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and let a man be never so wicked, if God have decreed his salvation, hee should be saved;
and let a man be never so wicked, if God have decreed his salvation, he should be saved;
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and that the decree of God tooke off the use of all means, that a man need not use any meanes, but onely trust in God.
and that the Decree of God took off the use of all means, that a man need not use any means, but only trust in God.
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The Physician being a man acquainted in the mysteries of Religion, after he had asked him the state of his body,
The physician being a man acquainted in the Mysteres of Religion, After he had asked him the state of his body,
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and where the disease lay, the party desiring him to prescribe some phisick, the Phisician gave him this answer:
and where the disease lay, the party desiring him to prescribe Some physic, the physician gave him this answer:
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saith he, God hath determined how long you shall live;
Says he, God hath determined how long you shall live;
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therefore, if I give you physick, if God hath determined you shall die, you shall die for all that;
Therefore, if I give you physic, if God hath determined you shall die, you shall die for all that;
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and if he hath decreed you shall live, though I give you no physick, yet you shall live.
and if he hath decreed you shall live, though I give you no physic, yet you shall live.
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And this answer (saith the Historian) took such place with the Italian, that it converted him in this very principle,
And this answer (Says the Historian) took such place with the Italian, that it converted him in this very principle,
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and he became a man very diligent in following the means of grace, upon this very saying.
and he became a man very diligent in following the means of grace, upon this very saying.
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And indeed, a just & grounded speech it is.
And indeed, a just & grounded speech it is.
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This therefore is my first answer, that if such reasonings as these in temporall things are unreasonable, they are much more in spirituall.
This Therefore is my First answer, that if such reasonings as these in temporal things Are unreasonable, they Are much more in spiritual.
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Secondly, to you that make this plea, I would say this:
Secondly, to you that make this plea, I would say this:
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That at that very same instant wherein God did decree or determine to bring any man to life, at that very instant God did decree likewise that that man should be holy before hee died;
That At that very same instant wherein God did Decree or determine to bring any man to life, At that very instant God did Decree likewise that that man should be holy before he died;
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he shall use all sanctified and holy means conducible to his salvation. Rom. 8.29. Whom he did predestinate, them he did predestinate to be conformable to the Image of his sonne.
he shall use all sanctified and holy means conducible to his salvation. Rom. 8.29. Whom he did predestinate, them he did predestinate to be conformable to the Image of his son.
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God the Father, in that very decree wherein he did ordain man to life, did ordaine, that those men elected should live conformable to Jesus Christ. Ephes. 1.4. He hath chosen us in Christ, before the foundation of the world was laid, that we should be holy and blamelesse before him in love.
God the Father, in that very Decree wherein he did ordain man to life, did ordain, that those men elected should live conformable to jesus christ. Ephesians 1.4. He hath chosen us in christ, before the Foundation of the world was laid, that we should be holy and blameless before him in love.
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God did decree, that our lives should be holy; he ordaines holinesse as the means, as well as heaven as the end. So Ephes. 2.10. God hath created us in Christ Jesus unto good works, which he hath before ordained, that we should walke in them. 2 Thes. 2.13. God, before the world was, at that very instant wherein he ordained, and chose men to life, did also ordaine, that men should live a holy and blamelesse life here upon earth.
God did Decree, that our lives should be holy; he ordains holiness as the means, as well as heaven as the end. So Ephesians 2.10. God hath created us in christ jesus unto good works, which he hath before ordained, that we should walk in them. 2 Thebes 2.13. God, before the world was, At that very instant wherein he ordained, and chosen men to life, did also ordain, that men should live a holy and blameless life Here upon earth.
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Now then, for men to make this objection, that seeing God hath decreed men to life,
Now then, for men to make this objection, that seeing God hath decreed men to life,
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therefore men may live as they list, is absurd:
Therefore men may live as they list, is absurd:
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for if men doe live as they list, it is an argument God did not decree them to life,
for if men do live as they list, it is an argument God did not Decree them to life,
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because God in decreeing men to life and salvation, did decree they should walk in a course of sanctification,
Because God in decreeing men to life and salvation, did Decree they should walk in a course of sanctification,
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and holy living in this world.
and holy living in this world.
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Thirdly, suppose this should be taken for granted, that God had decreed to damne thee or me;
Thirdly, suppose this should be taken for granted, that God had decreed to damn thee or me;
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that God in his purpose had appointed he would not save us; yet God, as a Creator, deserves thy service.
that God in his purpose had appointed he would not save us; yet God, as a Creator, deserves thy service.
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God, as Creator, may lay claime to thy duties.
God, as Creator, may lay claim to thy duties.
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Though God should condemne us, yet he making us, deserves obedience, and deserves duties of thankfulnesse from us.
Though God should condemn us, yet he making us, deserves Obedience, and deserves duties of thankfulness from us.
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And therefore, under this notion onely, though no other consideration be looked after, this should engage you to righteous living;
And Therefore, under this notion only, though no other consideration be looked After, this should engage you to righteous living;
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and this should engage you in a way of duties, though he never save you.
and this should engage you in a Way of duties, though he never save you.
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Adam, though he never should come to heaven, being in innocency, yet being made and created by God, was engaged to live a holy life.Adam, though he never should come to heaven, being in innocency, yet being made and created by God, was engaged to live a holy life.
np1, c-acp pns31 av-x vmd vvi p-acp n1, vbg p-acp n1, av vbg vvn cc vvn p-acp np1, vbds vvn pc-acp vvi dt j n1.
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And so it is with every man alive, as we are creatures, and have a being from God,
And so it is with every man alive, as we Are creatures, and have a being from God,
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and the comforts of this life from God, all this doth oblige us to a course of obedience,
and the comforts of this life from God, all this does oblige us to a course of Obedience,
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and righteous living toward God, though he should throw us into hell, when we have done.
and righteous living towards God, though he should throw us into hell, when we have done.
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And thus much for resolving the fourth Query, that the decree of God touching mans election to life, doth no way give encouragement to men to live as they list, upon the forementioned grounds.
And thus much for resolving the fourth Query, that the Decree of God touching men election to life, does not Way give encouragement to men to live as they list, upon the forementioned grounds.
cc av av-d c-acp vvg dt ord np1, cst dt n1 pp-f np1 vvg ng1 n1 p-acp n1, vdz xx n1 vvi n1 p-acp n2 pc-acp vvi c-acp pns32 vvb, p-acp dt j n2.
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I now passe to the fifth Query.
I now pass to the fifth Query.
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Fifthly, what temptations doth the divell suggest into the minds of godly men, to make them doubt within themselves, that they are not elected by God,
Fifthly, what temptations does the Devil suggest into the minds of godly men, to make them doubt within themselves, that they Are not elected by God,
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when indeed they are, to make them thinke they are reprobate silver, when they are vessels of honour, meet for their Masters use? Happily I may speak to some, whose spirits are perplexed in this case.
when indeed they Are, to make them think they Are Reprobate silver, when they Are vessels of honour, meet for their Masters use? Happily I may speak to Some, whose spirits Are perplexed in this case.
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And the answer hereunto, I shall reduce to three heads, and as I lay them down, labour to take them off, that they may be no just ground or reason to make you doubt of your election.
And the answer hereunto, I shall reduce to three Heads, and as I lay them down, labour to take them off, that they may be no just ground or reason to make you doubt of your election.
cc dt n1 av, pns11 vmb vvi p-acp crd n2, cc c-acp pns11 vvd pno32 a-acp, vvb pc-acp vvi pno32 a-acp, cst pns32 vmb vbi dx j n1 cc n1 pc-acp vvi pn22 vvb pp-f po22 n1.
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First, the divell tempts a godly man with this, that sure you cannot be elected, Because that before your calling you were so exceeding sinfull and profane in your lives;
First, the Devil tempts a godly man with this, that sure you cannot be elected, Because that before your calling you were so exceeding sinful and profane in your lives;
ord, dt n1 vvz dt j n1 p-acp d, cst av-j pn22 vmbx vbi vvn, c-acp cst p-acp po22 n-vvg pn22 vbdr av vvg j cc j p-acp po22 n2;
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so exceedingly profane, vile, wicked livers, that certainly (the divel will say) such as you could not fall within the compasse of Gods purpose to save.
so exceedingly profane, vile, wicked livers, that Certainly (the Devil will say) such as you could not fallen within the compass of God's purpose to save.
av av-vvg j, j, j n2, cst av-j (cs n1 vmb vvi) d p-acp pn22 vmd xx vvi p-acp dt n1 pp-f npg1 n1 pc-acp vvi.
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Secondly, the divell will tell you, that certainly you cannot be elected to life, because that after your calling into Jesus Christ, you have fallen so fouly into capitall, and scandalous crimes and sinnes.
Secondly, the Devil will tell you, that Certainly you cannot be elected to life, Because that After your calling into jesus christ, you have fallen so foully into capital, and scandalous crimes and Sins.
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And thirdly, because that God doth continually pursue his people with outward and great afflictions; thence the divell will gather, you are not the chosen and beloved of God.
And Thirdly, Because that God does continually pursue his people with outward and great afflictions; thence the Devil will gather, you Are not the chosen and Beloved of God.
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These three grand temptations he doth many times fasten upon many tender consciences, meerly to create a world of doubts and perplexities in the chosen vessels of mercy. I begin with the first.
These three grand temptations he does many times fasten upon many tender Consciences, merely to create a world of doubts and perplexities in the chosen vessels of mercy. I begin with the First.
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First, the divell tempts you, that sure you are not elected, because your lives were so exceedingly profane,
First, the Devil tempts you, that sure you Are not elected, Because your lives were so exceedingly profane,
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and you were such abominable ill livers, before you tooke upon you the profession of Jesus Christ;
and you were such abominable ill livers, before you took upon you the profession of jesus christ;
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this the divell layes before many a poore soule to stumble at.
this the Devil lays before many a poor soul to Stumble At.
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To satisfie you in this therefore, I shall lay down four particulars by way of answer.
To satisfy you in this Therefore, I shall lay down four particulars by Way of answer.
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First, Many of the servants of God before their calling, have been very lewd, wicked, notorious, profane livers,
First, Many of the Servants of God before their calling, have been very lewd, wicked, notorious, profane livers,
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and yet have been within the compasse of Gods election to life and glory.
and yet have been within the compass of God's election to life and glory.
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Cast your eyes upon Paul, and there you shall finde what he was before his call.
Cast your eyes upon Paul, and there you shall find what he was before his call.
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He tels you himselfe, I was a blusphemer, (a horrible sinne) I was a persecuter, I was injurious to God Church.
He tells you himself, I was a blusphemer, (a horrible sin) I was a Persecutor, I was injurious to God Church.
pns31 vvz pn22 px31, pns11 vbds dt n1, (dt j n1) pns11 vbds dt n1, pns11 vbds j p-acp np1 n1.
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I haled men to prison for professing the name of Jesus. I haled men to prison for professing the name of jesus.
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(These are great sinnes.) Nay further, saith he, I was exceeding mad against the Church of God.
(These Are great Sins.) Nay further, Says he, I was exceeding mad against the Church of God.
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A man enraged with malice against the people of God.
A man enraged with malice against the people of God.
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Now what could be morvile then these? And yet you shall finde this man, a chosen vessell of mercy.
Now what could be morvile then these? And yet you shall find this man, a chosen vessel of mercy.
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Nay, you shall finde, God to strengthen the confidence of men upon their election, puts a scandalous liver and election together, to make men see, that a scandalous life before conversion, is no prejudice to a mans election.
Nay, you shall find, God to strengthen the confidence of men upon their election, puts a scandalous liver and election together, to make men see, that a scandalous life before conversion, is no prejudice to a men election.
uh-x, pn22 vmb vvi, np1 pc-acp vvi dt n1 pp-f n2 p-acp po32 n1, vvz dt j n1 cc n1 av, pc-acp vvi n2 vvi, cst dt j n1 p-acp n1, vbz dx n1 p-acp dt ng1 n1.
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Acts 9.13, 14. And Ananias said, Lord, we have heard of this man by many (speaking of Paul ) how much evill he hath done to thy Saints at Hierusalem. Acts 9.13, 14. And Ananias said, Lord, we have herd of this man by many (speaking of Paul) how much evil he hath done to thy Saints At Jerusalem.
vvz crd, crd cc np1 vvd, n1, pns12 vhb vvn pp-f d n1 p-acp d (vvg pp-f np1) c-crq av-d j-jn pns31 vhz vdn p-acp po21 n2 p-acp np1.
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We have heard by many what an evill man this is, and that he hath authority from the chiefe P•iests to binde all that call upon thy Name;
We have herd by many what an evil man this is, and that he hath Authority from the chief P•iests to bind all that call upon thy Name;
pns12 vhb vvn p-acp d r-crq dt j-jn n1 d vbz, cc cst pns31 vhz n1 p-acp dt j-jn n2 pc-acp vvi d cst vvb p-acp po21 n1;
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and that this man did doe it, did execute his commission; here was a wicked liver:
and that this man did doe it, did execute his commission; Here was a wicked liver:
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but now mark what the Lord saith, Goe thy way, for he is a chosen vessell to me.
but now mark what the Lord Says, Go thy Way, for he is a chosen vessel to me.
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Here you see Ananias laies his offence, and his wickednesse before him; and yet, Goe thy way, saith God:
Here you see Ananias lays his offence, and his wickedness before him; and yet, Go thy Way, Says God:
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Goe thy way, for he is a chosen vessell to me. Go thy Way, for he is a chosen vessel to me.
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The like instances we have in Manasseth and Mary Magdalen. This therefore is my first answer, that many of the servants of God have been men of very ill and notorious lives,
The like instances we have in Manasseh and Marry Magdalen. This Therefore is my First answer, that many of the Servants of God have been men of very ill and notorious lives,
dt j n2 pns12 vhb p-acp vvz cc vvi np1. d av vbz po11 ord n1, cst d pp-f dt n2 pp-f np1 vhb vbn n2 pp-f av j-jn cc j n2,
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before conversion, and yet they have been within the compasse of Gods election to salvation.
before conversion, and yet they have been within the compass of God's election to salvation.
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Secondly, though men have been notoriously wicked, in their lives before calling, yet if this notorious wickednesse doth lay an engagement upon them, to make them labour to be more eminent in grace after calling;
Secondly, though men have been notoriously wicked, in their lives before calling, yet if this notorious wickedness does lay an engagement upon them, to make them labour to be more eminent in grace After calling;
ord, cs n2 vhb vbn av-j j, p-acp po32 n2 p-acp vvg, av cs d j n1 vdz vvi dt n1 p-acp pno32, pc-acp vvi pno32 n1 pc-acp vbi av-dc j p-acp n1 p-acp vvg;
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this is rather a signe of election, then reprobation. It is observable in Paul, he was a notorious wicked man before his call;
this is rather a Signen of election, then reprobation. It is observable in Paul, he was a notorious wicked man before his call;
d vbz av dt n1 pp-f n1, cs n1. pn31 vbz j p-acp np1, pns31 vbds dt j j n1 p-acp po31 n1;
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but now this exceeding wickednesse of his before his call, did engage him to labour to exceed all others in goodnesse after he was converted,
but now this exceeding wickedness of his before his call, did engage him to labour to exceed all Others in Goodness After he was converted,
cc-acp av d j-vvg n1 pp-f png31 p-acp po31 n1, vdd vvi pno31 pc-acp vvi pc-acp vvi d n2-jn p-acp n1 c-acp pns31 vbds vvn,
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and the more evill he was before, the more holy he labours to be after.
and the more evil he was before, the more holy he labours to be After.
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As he laboured before to hale men to prison for professing Jesus Christ, he is now as zealous to draw men to Jesus Christ after his call;
As he laboured before to hale men to prison for professing jesus christ, he is now as zealous to draw men to jesus christ After his call;
p-acp pns31 vvd a-acp pc-acp vvi n2 p-acp n1 p-acp vvg np1 np1, pns31 vbz av p-acp j pc-acp vvi n2 p-acp np1 np1 p-acp po31 n1;
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he was very industrious to doe evill before his call, and this made him after his call,
he was very Industria to do evil before his call, and this made him After his call,
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as he saith himselfe, I was in labours more abundant then they all.
as he Says himself, I was in labours more abundant then they all.
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And so Mary Magdalen, who before her calling was a vile woman, one that was a common harlot;
And so Marry Magdalen, who before her calling was a vile woman, one that was a Common harlot;
cc av uh np1, r-crq p-acp po31 n-vvg vbds dt j n1, pi cst vbds dt j n1;
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a woman out of whom Jesus Christ cast seven divels;
a woman out of whom jesus christ cast seven Devils;
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and yet this woman, after her calling, she laboured to be more eminent in godly sorrow,
and yet this woman, After her calling, she laboured to be more eminent in godly sorrow,
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then any woman before or since;
then any woman before or since;
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she washed Christs feet with her teares, and wiped them with the haires of her head. she washed Christ feet with her tears, and wiped them with the hairs of her head.
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The like of which you do not read of any woman in Scripture. And this was a very good signe;
The like of which you do not read of any woman in Scripture. And this was a very good Signen;
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when your notoriousnesse in waies of sinne before calling, shall lay such an engagement upon you to become more eminent in grace after calling;
when your notoriousness in ways of sin before calling, shall lay such an engagement upon you to become more eminent in grace After calling;
c-crq po22 n1 p-acp n2 pp-f n1 p-acp vvg, vmb vvi d dt n1 p-acp pn22 pc-acp vvi av-dc j p-acp n1 p-acp vvg;
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this is a very good encouragement or evidence that you are within the compasse of Gods election;
this is a very good encouragement or evidence that you Are within the compass of God's election;
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and therefore you have no cause to be discouraged.
and Therefore you have no cause to be discouraged.
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Suppose before the word laid hold upon your conscience, you were guilty of filthy sinnes, not fit to be named in the congregation;
Suppose before the word laid hold upon your conscience, you were guilty of filthy Sins, not fit to be nam in the congregation;
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if you will the more honour God, and praise God now, and walk more humbly,
if you will the more honour God, and praise God now, and walk more humbly,
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and labour to excell each other in grace now, as you did in sinne in times past.
and labour to excel each other in grace now, as you did in sin in times past.
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This is a great signe that you are in the company of Gods Elect ones.
This is a great Signen that you Are in the company of God's Elect ones.
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Thirdly, you that have been scandalous in your lives before calling, for your comfort know, that God in his eternall counsell doth commonly make the profane and wicked and the worst of men, the objects of his election, rather then civill honest men, rather then men that are of an honest and civill,
Thirdly, you that have been scandalous in your lives before calling, for your Comfort know, that God in his Eternal counsel does commonly make the profane and wicked and the worst of men, the objects of his election, rather then civil honest men, rather then men that Are of an honest and civil,
ord, pn22 cst vhb vbn j p-acp po22 n2 p-acp vvg, p-acp po22 n1 vvi, cst np1 p-acp po31 j n1 vdz av-j vvi dt j cc j cc dt js pp-f n2, dt n2 pp-f po31 n1, av-c cs j j n2, av-c cs n2 cst vbr pp-f dt j cc j,
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and morall conversation here in this world.
and moral Conversation Here in this world.
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And the Lord doth it upon this ground, the more to magnifie the freenesse, and the riches of his own grace in electing men to life.
And the Lord does it upon this ground, the more to magnify the freeness, and the riches of his own grace in electing men to life.
cc dt n1 vdz pn31 p-acp d n1, dt dc pc-acp vvi dt n1, cc dt n2 pp-f po31 d n1 p-acp vvg n2 p-acp n1.
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For should God onely chuse moderate and civill honest men in the world, men would be apt to think it is that mans morality,
For should God only choose moderate and civil honest men in the world, men would be apt to think it is that men morality,
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and that mans civility, that was the motive which provoked God to elect them;
and that men civility, that was the motive which provoked God to elect them;
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and therefore God, to overthrow these thoughts, he lets election runne rather unto men that have been notoriously grosse and sinfull in their lives, then other men;
and Therefore God, to overthrow these thoughts, he lets election run rather unto men that have been notoriously gross and sinful in their lives, then other men;
cc av np1, pc-acp vvi d n2, pns31 vvz n1 vvi av-c p-acp n2 cst vhb vbn av-j j cc j p-acp po32 n2, av j-jn n2;
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Manasseh a notorious bloudy man, yet falls within the compasse of Gods election, when many a civill man is left out.Manasses a notorious bloody man, yet falls within the compass of God's election, when many a civil man is left out.
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Mary, a common harlot, yet chosen, when many a modest chaste woman was cast into hell.Marry, a Common harlot, yet chosen, when many a modest chaste woman was cast into hell.
uh, dt j n1, av vvn, c-crq d dt j j n1 vbds vvn p-acp n1.
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Matth. 21.31, 32. There Christ urgeth a parable of two men. One that said he would go and follow Christ, but did not; Matthew 21.31, 32. There christ urges a parable of two men. One that said he would go and follow christ, but did not;
np1 crd, crd a-acp np1 vvz dt n1 pp-f crd n2. pi cst vvd pns31 vmd vvi cc vvi np1, cc-acp vdd xx;
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and the other said he would not goe, but did;
and the other said he would not go, but did;
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now which of these twaine did the will of Christ? and they said, the first.
now which of these twaine did the will of christ? and they said, the First.
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And Jesus said unto them, Verily I say unto you, that publicans and harlots shall goe into heaven before you. And jesus said unto them, Verily I say unto you, that Publicans and harlots shall go into heaven before you.
cc np1 vvd p-acp pno32, av-j pns11 vvb p-acp pn22, cst n2 cc n2 vmb vvi p-acp n1 p-acp pn22.
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But you will say, was this common? this was onely one single time: therefore mark the next words, For John came to you in the way of righteousnesse, and you believed not;
But you will say, was this Common? this was only one single time: Therefore mark the next words, For John Come to you in the Way of righteousness, and you believed not;
p-acp pn22 vmb vvi, vbds d j? d vbds av-j crd j n1: av vvb dt ord n2, p-acp np1 vvd p-acp pn22 p-acp dt n1 pp-f n1, cc pn22 vvd xx;
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but the publicans and harlots believed in Christ.
but the Publicans and harlots believed in christ.
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John came preaching, and you would not believe, you Pharisees, strict morall men, that did not flie out into such scandals as other men did, you would not believe, saith Christ,John Come preaching, and you would not believe, you Pharisees, strict moral men, that did not fly out into such scandals as other men did, you would not believe, Says christ,
np1 vvd vvg, cc pn22 vmd xx vvi, pn22 np1, j j n2, cst vdd xx vvi av p-acp d n2 c-acp j-jn n2 vdd, pn22 vmd xx vvi, vvz np1,
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but Publicans, men that were most addicted to extortion, and unconscionable gaine, they imbraced Jesus Christ, when morall men would not.
but Publicans, men that were most addicted to extortion, and unconscionable gain, they embraced jesus christ, when moral men would not.
cc-acp n2, n2 cst vbdr av-ds vvn p-acp n1, cc j n1, pns32 vvd np1 np1, c-crq j n2 vmd xx.
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This therefore should be another comfort for you, that many times election runnes rather to the profaner sort of men,
This Therefore should be Another Comfort for you, that many times election runs rather to the profaner sort of men,
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then to men that are civill and righteous dealing men here in the world; and this God doth to magnifie the riches of his own grace.
then to men that Are civil and righteous dealing men Here in the world; and this God does to magnify the riches of his own grace.
av p-acp n2 cst vbr j cc j n-vvg n2 av p-acp dt n1; cc d np1 vdz p-acp vvi dt n2 pp-f po31 d n1.
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Fourthly, that it is no matter what you were before your calling, so you are a repentant and holy people after;
Fourthly, that it is no matter what you were before your calling, so you Are a repentant and holy people After;
ord, cst pn31 vbz dx n1 r-crq pn22 vbdr p-acp po22 n-vvg, av pn22 vbr dt j cc j n1 a-acp;
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your former miscarriages shall no way prejudice your future blessednesse. 1 Cor. 6.9, 10, 11. Neither Fornicator, nor Idolater,
your former miscarriages shall no Way prejudice your future blessedness. 1 Cor. 6.9, 10, 11. Neither Fornicator, nor Idolater,
po22 j n2 vmb dx n1 vvi po22 j-jn n1. crd np1 crd, crd, crd av-dx n1, ccx n1,
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nor Adulterer, nor envious, nor thiefe, nor covetous, nor reviler shall enter into the Kingdome of Heaven:
nor Adulterer, nor envious, nor thief, nor covetous, nor reviler shall enter into the Kingdom of Heaven:
ccx n1, ccx j, ccx n1, ccx j, ccx n1 vmb vvi p-acp dt n1 pp-f n1:
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and such were some of you &c. Here you see a Catalogue of vile evils heaped together, and such were some of you;
and such were Some of you etc. Here you see a Catalogue of vile evils heaped together, and such were Some of you;
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but now you are washed, now you are sanctified, &c. So that no matter what you were before conversion,but now you Are washed, now you Are sanctified, etc. So that no matter what you were before conversion,
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though guilty of great sinnes, so you are now a reformed people, now a sanctified people, Titus 3.3. We our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, and living in malice and envie, &c. You were so;
though guilty of great Sins, so you Are now a reformed people, now a sanctified people, Titus 3.3. We our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, and living in malice and envy, etc. You were so;
cs j pp-f j n2, av pn22 vbr av dt vvn n1, av dt j-vvn n1, np1 crd. pns12 po12 n2 av vbdr av j, j, vvn, vvg j n2 cc n2, cc vvg p-acp n1 cc vvi, av pn22 vbdr av;
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but after the kindnesse and love of God appeared to you, after they were called and converted they were not so.but After the kindness and love of God appeared to you, After they were called and converted they were not so.
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So that these foure particulars will clearly take off this objection, that no matter what you were before conversion,
So that these foure particulars will clearly take off this objection, that no matter what you were before conversion,
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if you are now a repentant people, and bewaile your evils, and reform your waies, your former ill led life will be no hindrance at all to your election.
if you Are now a repentant people, and bewail your evils, and reform your ways, your former ill led life will be no hindrance At all to your election.
cs pn22 vbr av dt j n1, cc vvb po22 n2-jn, cc vvi po22 n2, po22 j n-jn vvn n1 vmb vbi dx n1 p-acp d p-acp po22 n1.
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Indeed this I must needs say, that you that have been most notorious in sinne, God expects this at your hands, that you be most eminent in grace, most deep in humiliation, most eminent in godly sorrow,
Indeed this I must needs say, that you that have been most notorious in sin, God expects this At your hands, that you be most eminent in grace, most deep in humiliation, most eminent in godly sorrow,
np1 d pns11 vmb av vvi, cst pn22 cst vhb vbn av-ds j p-acp n1, np1 vvz d p-acp po22 n2, cst pn22 vbb av-ds j p-acp n1, av-ds j-jn p-acp n1, av-ds j p-acp j n1,
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though your former evills doe no way prejudice your election.
though your former evils doe no Way prejudice your election.
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Secondly, if the divell cannot fasten this upon you, he will come upon you with this assault, viz. your frequent falling into scandalous and foule,
Secondly, if the Devil cannot fasten this upon you, he will come upon you with this assault, viz. your frequent falling into scandalous and foul,
ord, cs dt n1 vmbx vvi d p-acp pn22, pns31 vmb vvi p-acp pn22 p-acp d n1, n1 po22 j n-vvg p-acp j cc j,
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and grosse enormities, after you took upon you a profession of Jesus Christ. And this the divell will lay close:
and gross enormities, After you took upon you a profession of jesus christ. And this the Devil will lay close:
cc j n2, c-acp pn22 vvd p-acp pn22 dt n1 pp-f np1 np1. cc d dt n1 vmb vvi av-j:
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happily sinne before conversion was not so great;
happily sin before conversion was not so great;
av-j n1 p-acp n1 vbds xx av j;
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but now since you have followed Sermons, and since you have professed Jesus Christ, since that time you have fallen foulely into grosse and scandalous sinnes,
but now since you have followed Sermons, and since you have professed jesus christ, since that time you have fallen foully into gross and scandalous Sins,
cc-acp av c-acp pn22 vhb vvn n2, cc c-acp pn22 vhb vvn np1 np1, c-acp cst n1 pn22 vhb vvn av-j p-acp j cc j n2,
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and surely this is inconsistent with grace, and cannot befall persons within the compasse of Gods election.
and surely this is inconsistent with grace, and cannot befall Persons within the compass of God's election.
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And I confesse this is both sad and hazardous:
And I confess this is both sad and hazardous:
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yet I shall lay down three things to uphold thee, that yet for all this thou maist be within the compasse of Gods election. As,
yet I shall lay down three things to uphold thee, that yet for all this thou Mayest be within the compass of God's election. As,
av pns11 vmb vvi a-acp crd n2 pc-acp vvi pno21, cst av p-acp d d pns21 vm2 vbi p-acp dt n1 pp-f npg1 n1. p-acp,
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First, that divers persons who were within the compasse of Gods election, have fallen foulely into grosse sinnes after their call.
First, that diverse Persons who were within the compass of God's election, have fallen foully into gross Sins After their call.
ord, cst j n2 r-crq vbdr p-acp dt n1 pp-f npg1 n1, vhb vvn av-j p-acp j n2 p-acp po32 n1.
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Lot, after he was called, fell to be incestuous, and fell to drunkennesse; David, after he was called, fell into Adultery;Lot, After he was called, fell to be incestuous, and fell to Drunkenness; David, After he was called, fell into Adultery;
n1, c-acp pns31 vbds vvn, vvd pc-acp vbi j, cc vvd p-acp n1; np1, c-acp pns31 vbds vvn, vvd p-acp n1;
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Peter, after he was called, fell to a deniall of Jesus Christ. Yea, you read of Solomon, 1 Kings 11.9. That his heart was turned from the Lord, after the Lord had revealed himselfe unto him twice. Peter, After he was called, fell to a denial of jesus christ. Yea, you read of Solomon, 1 Kings 11.9. That his heart was turned from the Lord, After the Lord had revealed himself unto him twice.
np1, c-acp pns31 vbds vvn, vvd p-acp dt n1 pp-f np1 np1. uh, pn22 vvb pp-f np1, crd n2 crd. cst po31 n1 vbds vvn p-acp dt n1, p-acp dt n1 vhd vvn px31 p-acp pno31 av.
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After God had revealed himselfe to Solomon, and converted him; after that time he did evill against his God.
After God had revealed himself to Solomon, and converted him; After that time he did evil against his God.
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Nay, you read further, Nehem. 13.26, 27. That Solomons wives turned away his heart from the Lord,
Nay, you read further, Nehemiah 13.26, 27. That Solomons wives turned away his heart from the Lord,
uh-x, pn22 vvb av-jc, np1 crd, crd cst np1 n2 vvd av po31 n1 p-acp dt n1,
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though he was the beloved of his God. though he was the Beloved of his God.
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Though he were beloved by God, and were elected by him, yet his wives turned away his heart from the Lord.
Though he were Beloved by God, and were elected by him, yet his wives turned away his heart from the Lord.
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The like phrase you have Numb. 14.22.
The like phrase you have Numb. 14.22.
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After all these great works, I have done amongst them, and the miracles I have shewn them in Aegypt, After all these great works, I have done among them, and the Miracles I have shown them in Egypt,
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and in the Wildernesse, they have provoked me, saith the Lord, these ten times. After they were the Lords by covenant, and after they were a delivered people;and in the Wilderness, they have provoked me, Says the Lord, these ten times. After they were the lords by Covenant, and After they were a Delivered people;
cc p-acp dt n1, pns32 vhb vvn pno11, vvz dt n1, d crd n2. p-acp pns32 vbdr dt n2 p-acp n1, cc c-acp pns32 vbdr dt vvn n1;
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after this they provoked him many a time, by sinning against him, and yet divers of them were elect vessels of mercy.
After this they provoked him many a time, by sinning against him, and yet diverse of them were elect vessels of mercy.
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So that, I say, many of Gods servants after their calling, are fallen foulely into scandalous sinnes,
So that, I say, many of God's Servants After their calling, Are fallen foully into scandalous Sins,
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and yet have been within the compasse of Gods election.
and yet have been within the compass of God's election.
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Secondly, if you falling into grosse and scandalous sinnes, have not these foure sinfull ingredients, your falling into sinne after calling, may be consistent with election.
Secondly, if you falling into gross and scandalous Sins, have not these foure sinful ingredients, your falling into sin After calling, may be consistent with election.
ord, cs pn22 vvg p-acp j cc j n2, vhb xx d crd j n2, po22 n-vvg p-acp n1 p-acp vvg, vmb vbi j p-acp n1.
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First, if you fall not into sinne voluntarily. Secondly, if you fall not into the same sinne frequently.
First, if you fallen not into sin voluntarily. Secondly, if you fallen not into the same sin frequently.
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Thirdly, if you fall not into sinne with complacency. And fourthly, if you lie not under your fall impenitently.
Thirdly, if you fallen not into sin with complacency. And fourthly, if you lie not under your fallen impenitently.
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If these ingredients be mixed with your sinning after your call, they are inconsistent with election.
If these ingredients be mixed with your sinning After your call, they Are inconsistent with election.
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First, if you fall into sinne voluntarily, that you rush into sinne, as a horse into the battell.
First, if you fallen into sin voluntarily, that you rush into sin, as a horse into the battle.
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Secondly, if you fall into the same sinne frequently, then it is hazardous and dangerous.
Secondly, if you fallen into the same sin frequently, then it is hazardous and dangerous.
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It is true Peter denied Christ, but it was but in one fit of a temptation.
It is true Peter denied christ, but it was but in one fit of a temptation.
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David fell into Adultery, but it was never but once; Lot was guilty of drunkennesse, but onely in one fit:David fell into Adultery, but it was never but once; Lot was guilty of Drunkenness, but only in one fit:
np1 vvd p-acp n1, cc-acp pn31 vbds av-x p-acp a-acp; n1 vbds j pp-f n1, cc-acp av-j p-acp crd n1:
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For the servants of God, though they fall, yet they fall not frequently into the same sinne, if grosse and scandalous.
For the Servants of God, though they fallen, yet they fallen not frequently into the same sin, if gross and scandalous.
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Thirdly, if you fall into sinne with complacency, that you take pleasure in the evils you fall into;
Thirdly, if you fallen into sin with complacency, that you take pleasure in the evils you fallen into;
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if you doe as Job saith, wallow sinne under your tongue; counting it sweet and delightsome to you.
if you do as Job Says, wallow sin under your tongue; counting it sweet and delightsome to you.
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And lastly, if all this be joyned with impenitency, that you have not a heart to repent of the evils you fal into, the Lord have mercy upon you;
And lastly, if all this be joined with impenitency, that you have not a heart to Repent of the evils you fall into, the Lord have mercy upon you;
cc ord, cs d d vbb vvn p-acp n1, cst pn22 vhb xx dt n1 pc-acp vvi pp-f dt n2-jn pn22 n1 p-acp, dt n1 vhb n1 p-acp pn22;
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for certainly, if you fall into sinne with these ingredients, you are not within the compasse of Gods mercy to save.
for Certainly, if you fallen into sin with these ingredients, you Are not within the compass of God's mercy to save.
c-acp av-j, cs pn22 vvb p-acp n1 p-acp d n2, pn22 vbr xx p-acp dt n1 pp-f npg1 n1 pc-acp vvi.
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But now, though you doe fall into sinne, if it be not voluntary, but through the force of temptation:
But now, though you do fallen into sin, if it be not voluntary, but through the force of temptation:
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if it be not with complacency, but a dislike of the sins you fall into;
if it be not with complacency, but a dislike of the Sins you fallen into;
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and as soon as you doe fall, and see your sinnes you repent and rise again,
and as soon as you do fallen, and see your Sins you Repent and rise again,
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though you doe fall in this way, it will be no prejudice to your election.
though you do fallen in this Way, it will be no prejudice to your election.
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Thirdly, falling into sinne after calling and profession made of Jesus Christ, may be consistent with election in these foure cases.
Thirdly, falling into sin After calling and profession made of jesus christ, may be consistent with election in these foure cases.
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First, if the sinnes you fall into be clearly discerned. Secondly, if they are sensibly bewailed.
First, if the Sins you fallen into be clearly discerned. Secondly, if they Are sensibly bewailed.
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Thirdly, if they are strongly resisted; and lastly, if they are daily laboured, and prayed against.
Thirdly, if they Are strongly resisted; and lastly, if they Are daily laboured, and prayed against.
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Though you doe fall into sinne, yet in these cases sinne will not be damning to you,
Though you do fallen into sin, yet in these cases sin will not be damning to you,
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or be an impediment to your election. And thus I have done with the second case of conscience.
or be an impediment to your election. And thus I have done with the second case of conscience.
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Onely, let me urge this one thing before I leave it, (for I would not have you make this doctrine a doctrine of liberty;
Only, let me urge this one thing before I leave it, (for I would not have you make this Doctrine a Doctrine of liberty;
j, vvb pno11 vvi d crd n1 c-acp pns11 vvb pn31, (c-acp pns11 vmd xx vhi pn22 vvb d n1 dt n1 pp-f n1;
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but I would have you lay this to heart) that if any of you doe fall foulely, after conversion;
but I would have you lay this to heart) that if any of you do fallen foully, After conversion;
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believe it, God will make you smart for this, though not in hell, yet you shall have a hell in your conscience, you shall have the very pregustations of hell, a wounded conscience,
believe it, God will make you smart for this, though not in hell, yet you shall have a hell in your conscience, you shall have the very pregustations of hell, a wounded conscience,
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and God will expect deep humiliation, and great repentance, if you sinne after profession made of Jesus Christ.
and God will expect deep humiliation, and great Repentance, if you sin After profession made of jesus christ.
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It may have that influence upon you, as upon David, who cried out, I have no quietnesse in my bones, by reason of my sinne.
It may have that influence upon you, as upon David, who cried out, I have no quietness in my bones, by reason of my sin.
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God will give you no rest night nor day by reason of sinne, if you runne into it after profession made of Jesus Christ.
God will give you no rest night nor day by reason of sin, if you run into it After profession made of jesus christ.
np1 vmb vvi pn22 dx n1 n1 ccx n1 p-acp n1 pp-f n1, cs pn22 vvb p-acp pn31 p-acp n1 vvd pp-f np1 np1.
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Thirdly, men doe doubt of their election, because God pursues them with continuall afflictions, and layes the continued strokes of his heavy wrath upon them;
Thirdly, men do doubt of their election, Because God pursues them with continual afflictions, and lays the continued Strokes of his heavy wrath upon them;
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and this makes many a godly man thinke, that he is not in the number of Gods elect ones.
and this makes many a godly man think, that he is not in the number of God's elect ones.
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To which I shall briefly answer. That this is nothing else but a temptation, and not a truth;
To which I shall briefly answer. That this is nothing Else but a temptation, and not a truth;
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and it was the very controversie that Jobs friends had with him;
and it was the very controversy that Jobs Friends had with him;
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they would fasten this upon Job, that he was a Reprobate, and an Hypocrite, because God did so afflict him:
they would fasten this upon Job, that he was a Reprobate, and an Hypocrite, Because God did so afflict him:
pns32 vmd vvi d p-acp n1, cst pns31 vbds dt n-jn, cc dt n1, c-acp np1 vdd av vvi pno31:
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yet Job maintained his sincerity, and shewes his grounds, that God was his friend, and that he did not reject him, though he did afflict him. But to speake more particularly.
yet Job maintained his sincerity, and shows his grounds, that God was his friend, and that he did not reject him, though he did afflict him. But to speak more particularly.
av np1 vvd po31 n1, cc vvz po31 n2, cst np1 vbds po31 n1, cc cst pns31 vdd xx vvi pno31, cs pns31 vdd vvi pno31. p-acp pc-acp vvi av-dc av-j.
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First, no man can infallibly and certainly judge of Gods purposes about mans election, or reprobation, by any of the dispensations of God toward their bodies in the things of this life.
First, no man can infallibly and Certainly judge of God's Purposes about men election, or reprobation, by any of the dispensations of God towards their bodies in the things of this life.
ord, dx n1 vmb av-j cc av-j vvi pp-f npg1 n2 p-acp ng1 n1, cc n1, p-acp d pp-f dt n2 pp-f np1 p-acp po32 n2 p-acp dt n2 pp-f d n1.
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Eccles. 9.1, 2. No man knows either love or hatred by any thing that is before him. Eccles. 9.1, 2. No man knows either love or hatred by any thing that is before him.
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All things fall alike to all.
All things fallen alike to all.
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The same event to him that feareth God, and to him that feareth him not, to him that sweareth,
The same event to him that fears God, and to him that fears him not, to him that Sweareth,
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and to him that feareth an Oath. and to him that fears an Oath.
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Secondly, Afflictions from God are so farre from being grounds, or evidences that a man is not elected, that in some cases they may prove evidences that they are the very elect of God.
Secondly, Afflictions from God Are so Far from being grounds, or evidences that a man is not elected, that in Some cases they may prove evidences that they Are the very elect of God.
ord, n2 p-acp np1 vbr av av-j p-acp vbg n2, cc n2 cst dt n1 vbz xx vvn, cst p-acp d n2 pns32 vmb vvi n2 cst pns32 vbr dt j j-vvn pp-f np1.
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Heb. 12.6, 7. He chasteneth every sonne whom he receiveth; they are bastards, and not sonnes, whom he chastiseth not. Hebrew 12.6, 7. He Chasteneth every son whom he receives; they Are bastards, and not Sons, whom he Chastiseth not.
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As many as I love, I rebuke and chasten, be zealous therefore and repent. Revel. 3.19. In some cases afflictions from God are rather tokens of love from God, then the contrary.As many as I love, I rebuke and chasten, be zealous Therefore and Repent. Revel. 3.19. In Some cases afflictions from God Are rather tokens of love from God, then the contrary.
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As now, in case afflictions be as a spur to you, to make you quicken your pace in heaven way. 2. In case your afflictions be as pruning-hookes to you, to cut and lop off the luxuriant buddings,
As now, in case afflictions be as a spur to you, to make you quicken your pace in heaven Way. 2. In case your afflictions be as pruning-hooks to you, to Cut and lop off the luxuriant buddings,
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and workings of sinne in the heart. 3. In case affliction be as a hedge to you to keep you in,
and workings of sin in the heart. 3. In case affliction be as a hedge to you to keep you in,
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and to make you walke in a close communion with God, and not to wander or goe astray from him. 4. In case affliction be as a file to you, to file off that rust that cleaves to your nature. 5. In case affliction proves a furnace to refine you from that drosse of corruption that is mixt with your services.
and to make you walk in a close communion with God, and not to wander or go astray from him. 4. In case affliction be as a file to you, to file off that rust that cleaves to your nature. 5. In case affliction Proves a furnace to refine you from that dross of corruption that is mixed with your services.
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In these cases afflictions are so farre from being grounds to doubt of your election, that they may rather give you evidence, you are the very elect of God.
In these cases afflictions Are so Far from being grounds to doubt of your election, that they may rather give you evidence, you Are the very elect of God.
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Thirdly, that God in his wisdome doth many times expose his own people to greater troubles in this life,
Thirdly, that God in his Wisdom does many times expose his own people to greater Troubles in this life,
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then he lets wicked and reprobate men undergoe.
then he lets wicked and Reprobate men undergo.
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God will not give reprobates their hell here, that so he might give them hell hereafter.
God will not give Reprobates their hell Here, that so he might give them hell hereafter.
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God will not give the elect heaven here, to make heaven more desirable to them, while they live here;
God will not give the elect heaven Here, to make heaven more desirable to them, while they live Here;
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and more welcome when they come there.
and more welcome when they come there.
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It is Gods pleasure in the dispensations of his providence amongst men, to let his own people lie under more outward sorrows, then wicked men shall doe. Psal. 73.5.
It is God's pleasure in the dispensations of his providence among men, to let his own people lie under more outward sorrows, then wicked men shall do. Psalm 73.5.
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Their eyes burst out with fatnesse, they are not in trouble, as other men, neither are they plagued, as other men are. Their eyes burst out with fatness, they Are not in trouble, as other men, neither Are they plagued, as other men Are.
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The Lord in his dispensations doth so deale with wicked men, that they are not plagued, they are not troubled,
The Lord in his dispensations does so deal with wicked men, that they Are not plagued, they Are not troubled,
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as godly men are in this world.
as godly men Are in this world.
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And therefore surely affliction is no argument of Gods displeasure, or of their not being within the compasse of Gods purpose to doe them good.
And Therefore surely affliction is no argument of God's displeasure, or of their not being within the compass of God's purpose to do them good.
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SERMON XVI. 2 PETER 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure.
SERMON XVI. 2 PETER 1.10. Wherefore the rather, Brothers, give all diligence to make your Calling and Election sure.
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THe Doctrine I am yet upon is this, That Christians should put forth a great deale of diligence to make this sure to their soules, that they are eternally elected by God to life and salvation.
THe Doctrine I am yet upon is this, That Christians should put forth a great deal of diligence to make this sure to their Souls, that they Are eternally elected by God to life and salvation.
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In the prosecution of which Doctrine, I have gone over severall particulars; and have now only one Querie more to satisfie about election;
In the prosecution of which Doctrine, I have gone over several particulars; and have now only one Querie more to satisfy about election;
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and then to winde up this Doctrine, in laying down some explicatory propositions, very conducible to illustrate this Doctrine of Election.
and then to wind up this Doctrine, in laying down Some explicatory propositions, very conducible to illustrate this Doctrine of Election.
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And the Quere to be resolved is this.
And the Quere to be resolved is this.
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What are those delusions of the divell whereby he nourisheth presumptuous perswasions in the minds of men, that they are elected by God,
What Are those delusions of the Devil whereby he Nourishes presumptuous persuasions in the minds of men, that they Are elected by God,
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when they are not? And to answer this, I shall reduce all I have to say under these three heads.
when they Are not? And to answer this, I shall reduce all I have to say under these three Heads.
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First, the divell perswades wicked men that they are elected, upon this ground. Because they doe not break forth into such grosse and scandalous enormities in their lives,
First, the Devil persuades wicked men that they Are elected, upon this ground. Because they do not break forth into such gross and scandalous enormities in their lives,
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as many men that live about them doe:
as many men that live about them do:
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and therefore the divell boulsters them up in this, Surely if you were not elected, you would be as bad as any,
and Therefore the Devil bolsters them up in this, Surely if you were not elected, you would be as bad as any,
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and as vile and exorbitant as any. Now seeing God keepes you in, that you act not such things in your lives, as other men doe;
and as vile and exorbitant as any. Now seeing God keeps you in, that you act not such things in your lives, as other men do;
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this may be a comfortable evidence to you, that you are in the number of Gods elect ones.
this may be a comfortable evidence to you, that you Are in the number of God's elect ones.
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And this delusion deceives thousands of people, especially morallized, and civillized men;
And this delusion deceives thousands of people, especially moralised, and civilized men;
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they runne hoodwinkt to hell, nourishing hopes of life and salvation, and never feele the contrary, till they come to death and hell.
they run hoodwinked to hell, nourishing hope's of life and salvation, and never feel the contrary, till they come to death and hell.
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I shall declare this to be a delusion, in laying down four or five particulars. As,
I shall declare this to be a delusion, in laying down four or five particulars. As,
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First, That there are many men, that are mentioned in Scripture, not to have been within the compasse of Gods election, who yet were men of very blamelesse and honest lives, not blemished with any grosse and scandalous evils.
First, That there Are many men, that Are mentioned in Scripture, not to have been within the compass of God's election, who yet were men of very blameless and honest lives, not blemished with any gross and scandalous evils.
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Read Luke 18.11, 14. of the Pharisee.
Read Lycia 18.11, 14. of the Pharisee.
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He tels you, he thanks God he was no extortioner, no adulterer, no covetous person, no drunkard,
He tells you, he thanks God he was no extortioner, no adulterer, no covetous person, no drunkard,
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nor was he as wicked as the Publican was. nor was he as wicked as the Publican was.
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Here you see a man that spake vauntingly and truely, that he was not a man that broke out into those miscarriages other men did;
Here you see a man that spoke vauntingly and truly, that he was not a man that broke out into those miscarriages other men did;
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yet what was this man? An elect vessell? No. Read vers. 14. and the Text tels you, the Publican went away justified, rather then the other;
yet what was this man? an elect vessel? No. Read vers. 14. and the Text tells you, the Publican went away justified, rather then the other;
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the Pharisee, though he was free from scandalous and grosse enormities in his life, yet he was not a justified man,
the Pharisee, though he was free from scandalous and gross enormities in his life, yet he was not a justified man,
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and so by consequence not an elect man.
and so by consequence not an elect man.
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You read of Hypocrites, Matth. 23. that cleansed the outside of the cup and of the platter, that is, cleansed their conversations,
You read of Hypocrites, Matthew 23. that cleansed the outside of the cup and of the platter, that is, cleansed their conversations,
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and cleansed the outward man of grosse scandals, and yet within were full of filth; and Christ tels us, they were hypocrites, that should have their portion in hell.
and cleansed the outward man of gross scandals, and yet within were full of filth; and christ tells us, they were Hypocrites, that should have their portion in hell.
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And should you view over Historians that write of the Scribes and Pharisees, and strict men among the Jewes, they will tell you what wonderfull holy-lived men they were;
And should you view over Historians that write of the Scribes and Pharisees, and strict men among the Jews, they will tell you what wonderful holy-lived men they were;
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they were often in duties, fasted twice a week, prayed every day in the corners of the streets;
they were often in duties, fasted twice a Week, prayed every day in the corners of the streets;
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none so strict as they in observing the Sabbath; would goe vailed, lest they should be ensnared by lascivious objects;
none so strict as they in observing the Sabbath; would go veiled, lest they should be Ensnared by lascivious objects;
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and yet these very men so wonderfull strict, and cautious, were men that had no dram of grace in them at all.
and yet these very men so wonderful strict, and cautious, were men that had no dram of grace in them At all.
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Though they were a people thus well dressed in their lives, yet the Scripture tels us of them, that Whores and Harlots should goe to Heaven before them.
Though they were a people thus well dressed in their lives, yet the Scripture tells us of them, that Whores and Harlots should go to Heaven before them.
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This therefore is the first, that many men have had their lives free from grosse scandals,
This Therefore is the First, that many men have had their lives free from gross scandals,
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and yet were men that were not elected by God to life and salvation.
and yet were men that were not elected by God to life and salvation.
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Secondly, that a mans conversation may be free from scandalous sinnes, yet if this freedome from scandals proceed from a wrong principle, it may be in a person not elected.
Secondly, that a men Conversation may be free from scandalous Sins, yet if this freedom from scandals proceed from a wrong principle, it may be in a person not elected.
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As I will make it appeare.
As I will make it appear.
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There may be a freedome from grosse sinnes proceeding from a threefold principle, and yet a man be in a state of damnation and of reprobation.
There may be a freedom from gross Sins proceeding from a threefold principle, and yet a man be in a state of damnation and of reprobation.
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As first, There may be a freedome from scandals, proceeding from religious education; secondly, from a naturall disposition;
As First, There may be a freedom from scandals, proceeding from religious education; secondly, from a natural disposition;
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and thirdly, from the power of restraining grace. First, there may be a freedome from grosse sinnes, proceeding from the power of education.
and Thirdly, from the power of restraining grace. First, there may be a freedom from gross Sins, proceeding from the power of education.
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So the young man in the Gospell, Matth. 19.18, 19, 20. when Christ told him what the Law was.
So the young man in the Gospel, Matthew 19.18, 19, 20. when christ told him what the Law was.
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Thou shalt not commit adultery, thou shalt not steale, thou shalt love thy neighbour as thy selfe, thou shalt doe no murder, thou shalt not beare false witnesse, &c. Saith the young man, All these have I kept from my youth. Thou shalt not commit adultery, thou shalt not steal, thou shalt love thy neighbour as thy self, thou shalt do no murder, thou shalt not bear false witness, etc. Says the young man, All these have I kept from my youth.
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He was a Pharisee, and his parents strict in their course of living, and brought him up so from his youth;
He was a Pharisee, and his Parents strict in their course of living, and brought him up so from his youth;
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and yet this man no elect man, vers. 22. Secondly, a man may be free from scandalous sins, arising from an ingenious naturall disposition.
and yet this man no elect man, vers. 22. Secondly, a man may be free from scandalous Sins, arising from an ingenious natural disposition.
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A mans disposition may sometimes be utterly averse to some sinnes.
A men disposition may sometime be utterly averse to Some Sins.
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Plutarch a heathen could say this, I had rather it were said, there were no such man as Plutarch in the world,Plutarch a heathen could say this, I had rather it were said, there were no such man as Plutarch in the world,
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then to say, that Plutarch was unchaste, Plutarch was a drunkard, or Plutarch was a swearer.
then to say, that Plutarch was unchaste, Plutarch was a drunkard, or Plutarch was a swearer.
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Mans naturall temper may sometimes be free from grosse sinnes, and yet he not an elect person for all this.
men natural temper may sometime be free from gross Sins, and yet he not an elect person for all this.
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And then thirdly, a man may be free from grosse sinnes, as proceeding from the power of restraining grace, Gen. 20.6. I also withheld Abimelech from sinning against me.
And then Thirdly, a man may be free from gross Sins, as proceeding from the power of restraining grace, Gen. 20.6. I also withheld Abimelech from sinning against me.
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He was a heathen, and a wicked man, and yet God, by the power of restraining grace, did keepe Abimelech from running into that exorbitant course of sinning against him.
He was a heathen, and a wicked man, and yet God, by the power of restraining grace, did keep Abimelech from running into that exorbitant course of sinning against him.
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So that if a man be free from grosse sinnes, and yet proceeding from false principles, a man may not be an elect man for all this.
So that if a man be free from gross Sins, and yet proceeding from false principles, a man may not be an elect man for all this.
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Unlesse your freedome from sinne proceed from a renewed nature, from a sanctified heart, and from the saving operation of the holy ghost;
Unless your freedom from sin proceed from a renewed nature, from a sanctified heart, and from the Saving operation of the holy ghost;
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unlesse it comes from these principles, your freedome from grosse sinnes can be no pledge to your soules, that you are elected by God to life.
unless it comes from these principles, your freedom from gross Sins can be no pledge to your Souls, that you Are elected by God to life.
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Thirdly, that a man having a good life, free from scandalous sinnes, if he have not a good heart, that is no argument of a man that is within the compasse of Gods election, Rom. 2.28, 29. He is not a Jew, which is one outwardly;
Thirdly, that a man having a good life, free from scandalous Sins, if he have not a good heart, that is no argument of a man that is within the compass of God's election, Rom. 2.28, 29. He is not a Jew, which is one outwardly;
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nor is that circumcision, which is outward in the flesh, but he is a Jew, which is one inwardly,
nor is that circumcision, which is outward in the Flesh, but he is a Jew, which is one inwardly,
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and circumcision is of the heart, whose praise is not of men, but of God. Intimating, that he is not a Christian;and circumcision is of the heart, whose praise is not of men, but of God. Intimating, that he is not a Christian;
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he is not an elect Jew, that was one outwardly; that is, that was conformable to the rites and customes of the Jewes;
he is not an elect Jew, that was one outwardly; that is, that was conformable to the Rites and customs of the Jews;
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but he was one that was one inwardly, that had his sinnes mortified, his nature changed,
but he was one that was one inwardly, that had his Sins mortified, his nature changed,
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and his heart cleansed, he was an elect Jew.
and his heart cleansed, he was an elect Jew.
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So that to have a holy life, if a man have not an holy heart, is no sign that a man is within the compasse of Gods election.
So that to have a holy life, if a man have not an holy heart, is no Signen that a man is within the compass of God's election.
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Fourthly, God in electing men to life, doth passe by morall and civill honest men, that trust and depend upon their own righteousnesse and strict living, rather then any sort of men in the World.
Fourthly, God in electing men to life, does pass by moral and civil honest men, that trust and depend upon their own righteousness and strict living, rather then any sort of men in the World.
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Matth. 21.31, 33. saith Christ, John Baptist preached the Gospel of repentance, but you believed not, but publicans and harlots believed. Matthew 21.31, 33. Says christ, John Baptist preached the Gospel of Repentance, but you believed not, but Publicans and harlots believed.
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Those Pharisees that did depend upon their own righteousnesse, & their own goodnesse, Christ did not call them, Christ did not own them, God made them not the objects of his election.
Those Pharisees that did depend upon their own righteousness, & their own Goodness, christ did not call them, christ did not own them, God made them not the objects of his election.
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Hence it is said, Matth. 9.13. Christ came not to call the righteous, but sinners to repentance:
Hence it is said, Matthew 9.13. christ Come not to call the righteous, but Sinners to Repentance:
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that is, men depending upon their own righteousnesse, and their own parts, they are left out by Christ,
that is, men depending upon their own righteousness, and their own parts, they Are left out by christ,
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as if he came not for them;
as if he Come not for them;
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but Christ came to call sinners, that see their sinne, and were vile in their own eyes, Christ came to call such. Againe,
but christ Come to call Sinners, that see their sin, and were vile in their own eyes, christ Come to call such. Again,
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2. The second delusion, whereby the divel makes men think they are elected by God, is drawn from their externall vocation;
2. The second delusion, whereby the Devil makes men think they Are elected by God, is drawn from their external vocation;
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that they are not onely civilized, and moralized ones, but they finde the power of the word to call them;
that they Are not only civilized, and moralized ones, but they find the power of the word to call them;
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and upon this vocation they bottom the hopes of their election. And they have Scripture for it, Rom. 8.30. Whom God predestinates he calls.
and upon this vocation they bottom the hope's of their election. And they have Scripture for it, Rom. 8.30. Whom God predestinates he calls.
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Now God hath called them by the word, and they have found the word come with power upon their conscience, to reforme the evils of their life. (And the power of vocation they deem higher (as indeed it is) then the power of education,
Now God hath called them by the word, and they have found the word come with power upon their conscience, to reform the evils of their life. (And the power of vocation they deem higher (as indeed it is) then the power of education,
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or naturall temper;) and therefore, think they, I having vocation, this is an evidence to me of my election.
or natural temper;) and Therefore, think they, I having vocation, this is an evidence to me of my election.
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To this delusion I shall only say two things, by way of answer. First, it is true indeed, the Scripture saith, all whom God predestinates, he calls;
To this delusion I shall only say two things, by Way of answer. First, it is true indeed, the Scripture Says, all whom God predestinates, he calls;
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but the Scripture doth not say, that all whom he calls, he predestinates.
but the Scripture does not say, that all whom he calls, he predestinates.
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No man that God appoints to life, but before he dies, God will call him by the word;
No man that God appoints to life, but before he die, God will call him by the word;
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but God doth not say any where, that those whom he cals, them he did predestinate to life.
but God does not say any where, that those whom he calls, them he did predestinate to life.
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Secondly, many men are outwardly called by the word into a profession of Christ, when they are not eternally elected by God to salvation. Matth. 22.14. Many are called, but few are chosen.
Secondly, many men Are outwardly called by the word into a profession of christ, when they Are not eternally elected by God to salvation. Matthew 22.14. Many Are called, but few Are chosen.
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Many are called, but all those that are externally called by the word, are not chosen, nor all ordained to life.
Many Are called, but all those that Are externally called by the word, Are not chosen, nor all ordained to life.
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A man may be called from ignorance to knowledge, yet not elected. Heb. 6.4.
A man may be called from ignorance to knowledge, yet not elected. Hebrew 6.4.
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After they were enlightned, and had tasted the word of God, and the power of the world to come, yet they fell away. After they were enlightened, and had tasted the word of God, and the power of the world to come, yet they fell away.
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A man may be called from profanenesse to profession, from the world into the Church,
A man may be called from profaneness to profession, from the world into the Church,
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as Simon Magus was, yet not elected, but remaine in the gall of bitternesse, and bond of iniquity.
as Simon Magus was, yet not elected, but remain in the Gall of bitterness, and bound of iniquity.
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Thirdly, A third delusion, whereby men are deceived by the divell, to think they are elected,
Thirdly, A third delusion, whereby men Are deceived by the Devil, to think they Are elected,
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when they are not is this, If they cannot plead their education, and morall manner of living,
when they Are not is this, If they cannot plead their education, and moral manner of living,
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or if they cannot plead their vocation, their last plea is, the mercy of God;
or if they cannot plead their vocation, their last plea is, the mercy of God;
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they hope God is a mercifull God, and God made them not all to damne them;
they hope God is a merciful God, and God made them not all to damn them;
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they are Gods creatures, made by him, and God that made them, will save them;
they Are God's creatures, made by him, and God that made them, will save them;
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and hereupon they fasten their hopes, that they are in the number of Gods elect ones.
and hereupon they fasten their hope's, that they Are in the number of God's elect ones.
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This is a strong delusion, especially amongst ignorant people. And to this I shall answer in two particulars.
This is a strong delusion, especially among ignorant people. And to this I shall answer in two particulars.
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First, when as men say, God is a mercifull God, therefore they hope they are elected, I answer:
First, when as men say, God is a merciful God, Therefore they hope they Are elected, I answer:
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It is true, God is a mercifull God, yet God is as just as mercifull; he is mercifully just, and justly mercifull;
It is true, God is a merciful God, yet God is as just as merciful; he is mercifully just, and justly merciful;
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his mercy cannot intrench upon his justice, nor shall his justice intrench upon his mercy; one Attribute shall not clash with another;
his mercy cannot entrench upon his Justice, nor shall his Justice entrench upon his mercy; one Attribute shall not clash with Another;
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he is no more mercifull, then he is just, nor is he more just then he is mercifull.
he is no more merciful, then he is just, nor is he more just then he is merciful.
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Secondly, though God be a mercifull God, yet Gods saving mercy is not so large as to extend to all creatures that live, that he hath made. You read Esay 27.11.
Secondly, though God be a merciful God, yet God's Saving mercy is not so large as to extend to all creatures that live, that he hath made. You read Isaiah 27.11.
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This is a people of no understanding, therefore hee that made them will not have mercy upon them, This is a people of no understanding, Therefore he that made them will not have mercy upon them,
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and he that formed them will shew them no favour. and he that formed them will show them no favour.
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Here you see, the Prophet tels them, that that God that made them will damne them,
Here you see, the Prophet tells them, that that God that made them will damn them,
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and that God that formed them, that God will shew them no favour.
and that God that formed them, that God will show them no favour.
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So that Gods mercy extends not so farre, as to reach to all the works of his hands;
So that God's mercy extends not so Far, as to reach to all the works of his hands;
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for if so, the divels might claime salvation as well as man; for God made them when they were glorious Angels, as well as man:
for if so, the Devils might claim salvation as well as man; for God made them when they were glorious Angels, as well as man:
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and therefore, if all the works of Gods hands should plead for salvation, they might as well come within the compasse of Gods election, as wicked men doe.
and Therefore, if all the works of God's hands should plead for salvation, they might as well come within the compass of God's election, as wicked men do.
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And thus you see in these severall Sermons, I have finished the Doctrines of Effectuall Vocation, and Eternall election.
And thus you see in these several Sermons, I have finished the Doctrines of Effectual Vocation, and Eternal election.
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I will now a little illustrate the point, by laying down ten Propositions, which will serve to cleare the Doctrine of Election in many points about it, and so conclude.
I will now a little illustrate the point, by laying down ten Propositions, which will serve to clear the Doctrine of Election in many points about it, and so conclude.
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First, That all men are not the objects of Gods election, or of Gods choice.
First, That all men Are not the objects of God's election, or of God's choice.
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And this proposition doth confute the opinion of Origen. Origen was of this mind, that all mankind should be saved,
And this proposition does confute the opinion of Origen. Origen was of this mind, that all mankind should be saved,
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nay, the very divels themselves, they should all be saved by Christ. A most groundlesse, and unheard of opinion;
nay, the very Devils themselves, they should all be saved by christ. A most groundless, and unheard of opinion;
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for all men are not elected to salvation. Jude tels us, in his Epistle, there were some of old ordained to condemnation;
for all men Are not elected to salvation. U^de tells us, in his Epistle, there were Some of old ordained to condemnation;
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and if so, surely they could not fall within the compasse of Gods election, 1 Thes. 5.9. There are some ordained to wrath; but we are not amongst them saith the Apostle, but we are ordained to obtaine salvation by Jesus Christ.
and if so, surely they could not fallen within the compass of God's election, 1 Thebes 5.9. There Are Some ordained to wrath; but we Are not among them Says the Apostle, but we Are ordained to obtain salvation by jesus christ.
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All are not objects of Gods election to life.
All Are not objects of God's election to life.
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Secondly, that the fewest sort of men and women that God hath made are the the objects of his election.
Secondly, that the fewest sort of men and women that God hath made Are the the objects of his election.
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God in his own counsell hath elected to life and salvation the fewest sort of men and women in the world.
God in his own counsel hath elected to life and salvation the fewest sort of men and women in the world.
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And this is a very dreadfull point, Many are called, but few are chosen. Matth. 22.14. Rom. 11.5. A remnant, according to the election of grace.
And this is a very dreadful point, Many Are called, but few Are chosen. Matthew 22.14. Rom. 11.5. A remnant, according to the election of grace.
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And here in pursuing this head, I shall lay down two things under this proposition: First, that there are but few rich men chosen by God to life and salvation.
And Here in pursuing this head, I shall lay down two things under this proposition: First, that there Are but few rich men chosen by God to life and salvation.
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Secondly, there are but few civill honest men chosen by God to life and salvation.
Secondly, there Are but few civil honest men chosen by God to life and salvation.
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There are but few rich men that fall within the compasse of Gods purpose to save, 1 Cor. 1.26. Not many mighty, (he doth not say, not any;
There Are but few rich men that fallen within the compass of God's purpose to save, 1 Cor. 1.26. Not many mighty, (he does not say, not any;
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but not many mighty ) not many Noble, not many great ones of the world are chosen. You read Matth. 19.24. That it is as easie for a Camell to goe thorough a Needles eye, as for a rich man to enter into the Kingdome of God. As easie for a Camell.
but not many mighty) not many Noble, not many great ones of the world Are chosen. You read Matthew 19.24. That it is as easy for a Camel to go through a Needles eye, as for a rich man to enter into the Kingdom of God. As easy for a Camel.
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It is not meant in this sence, as some expound it. That there was a gate in Hierusalem, called the Needles eye;
It is not meant in this sense, as Some expound it. That there was a gate in Jerusalem, called the Needles eye;
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a little and low gate, which their Camels being laden could not goe through, and therefore they must unload the burden,
a little and low gate, which their Camels being laden could not go through, and Therefore they must unload the burden,
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and the Camell stoop before they could enter.
and the Camel stoop before they could enter.
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Some think Christs speech had relation to that Beza saith, that instead of NONLATINALPHABET a Camel, they read NONLATINALPHABET a Cable;
some think Christ speech had Relation to that Beza Says, that instead of a Camel, they read a Cable;
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which, if untwisted may be put through the eye of a Needle, but the knot is not untied, but cut by this exposition.
which, if untwisted may be put through the eye of a Needle, but the knot is not untied, but Cut by this exposition.
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But the words were a proverbiall speech among the Jewes, who had this proverb amongst them, that when any one spake things either unlikely or unprobable, they would say, This can be as easily done,
But the words were a proverbial speech among the Jews, who had this proverb among them, that when any one spoke things either unlikely or unprobable, they would say, This can be as Easily done,
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as a Camel can goe through a Needles eye. And Christ, alluding to this Proverb, saith, that rich men, that dote upon their riches,
as a Camel can go through a Needles eye. And christ, alluding to this Proverb, Says, that rich men, that dote upon their riches,
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and cleave to their wealth, and rather part with heaven, and Christ, and soule and all,
and cleave to their wealth, and rather part with heaven, and christ, and soul and all,
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then part with their riches, Christ makes it an unpossible thing for such rich men to come into heaven.
then part with their riches, christ makes it an unpossible thing for such rich men to come into heaven.
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As I once told what Buchanan said, lying upon his death-bed in a message to King James, I am going to that place, where few Kings come.
As I once told what Buchanan said, lying upon his deathbed in a message to King James, I am going to that place, where few Kings come.
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And, beloved, the speech is true, for not many wise, not many mighty, not many Noble hath the Lord chosen.
And, Beloved, the speech is true, for not many wise, not many mighty, not many Noble hath the Lord chosen.
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Secondly, few civill honest men doe fall within the compasse of Gods choyce to save. Morall men, that trust upon their civility and morall honesty, and plain dealing;
Secondly, few civil honest men do fallen within the compass of God's choice to save. Moral men, that trust upon their civility and moral honesty, and plain dealing;
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few or none of these come to Heaven. Publicans and Harlots shall come to Heaven before you. Matth. 21.32. Whores and harlots believe in me, when you doe not, saith Christ.
few or none of these come to Heaven. Publicans and Harlots shall come to Heaven before you. Matthew 21.32. Whores and harlots believe in me, when you do not, Says christ.
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Thirdly, that though God in his own counsell, hath determined, or made choice but of the fewest number of men and women to life and salvation,
Thirdly, that though God in his own counsel, hath determined, or made choice but of the fewest number of men and women to life and salvation,
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yet this doth no way intrench upon the mercy of God, this doth no way lessen or impeach the mercy of God.
yet this does not Way entrench upon the mercy of God, this does not Way lessen or impeach the mercy of God.
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Men may think, as if surely God had cast off all bowels, and cast off all mercy.
Men may think, as if surely God had cast off all bowels, and cast off all mercy.
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What? God make such a world of men as he hath done, and save but a few of these? Man might think,
What? God make such a world of men as he hath done, and save but a few of these? Man might think,
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as if God were a hard master, that delighted in the destruction of man, that had forgotten to be gracious;
as if God were a hard master, that delighted in the destruction of man, that had forgotten to be gracious;
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such a hard charge will they be apt to lay upon God.
such a hard charge will they be apt to lay upon God.
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But now, beloved, that God hath elected so few a number to life, this doth no way impeach the mercy of God.
But now, Beloved, that God hath elected so few a number to life, this does not Way impeach the mercy of God.
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And this I make appeare thus: because God was bound to save none at all; therefore you cannot challenge God either with unmercifulnesse, or unfaithfulnesse, if he should save none.
And this I make appear thus: Because God was bound to save none At all; Therefore you cannot challenge God either with unmercifulness, or unfaithfulness, if he should save none.
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It was a meer act of his bounty and good will, that he would save any.
It was a mere act of his bounty and good will, that he would save any.
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Nay, secondly, there is that in man, in the best of men, that might justly provoke God not to save any:
Nay, secondly, there is that in man, in the best of men, that might justly provoke God not to save any:
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And therefore if God save any, it is of grace.
And Therefore if God save any, it is of grace.
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And this is a certain rule, that God doth shew more mercy in saving of one,
And this is a certain Rule, that God does show more mercy in Saving of one,
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then he would have done rigour of justice, had he damned all. As may be made plain by this comparison.
then he would have done rigour of Justice, had he damned all. As may be made plain by this comparison.
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Suppose fourty men guilty of Rebellion were arraigned for their lives, and were condemned to die by the Law;
Suppose fourty men guilty of Rebellion were arraigned for their lives, and were condemned to die by the Law;
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if the Prince pardon foure of these forty, he shewes more mercy in pardoning the foure,
if the Prince pardon foure of these forty, he shows more mercy in pardoning the foure,
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then he doth rigour of justice in condemning the forty. Why? because the fact deserved death, in all alike. So it is with God:
then he does rigour of Justice in condemning the forty. Why? Because the fact deserved death, in all alike. So it is with God:
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every man upon earth deserves death and damnation;
every man upon earth deserves death and damnation;
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& if God cull out any of the masse of mankind, to save them, he shewes more mercy,
& if God cull out any of the mass of mankind, to save them, he shows more mercy,
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then he had done rigorous justice, should he have destroyed all, because he is bound to save none at all.
then he had done rigorous Justice, should he have destroyed all, Because he is bound to save none At all.
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Fourthly, God in electing a certain number to life, doth it without foresight of any good works which he saw would be in them.
Fourthly, God in electing a certain number to life, does it without foresight of any good works which he saw would be in them.
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Indeed the Papists and Arminians joyn their strength, to maintaine this;
Indeed the Papists and Arminians join their strength, to maintain this;
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God, say they, foresaw men would believe in Christ, and would be holy in their lives,
God, say they, foresaw men would believe in christ, and would be holy in their lives,
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and therefore God did chuse them to life.
and Therefore God did choose them to life.
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This you may remember I spent some time in overthrowing formerly, and therefore pass it over now.
This you may Remember I spent Some time in overthrowing formerly, and Therefore pass it over now.
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viz. That God did not chuse men to life, with reference to any good works he foresaw in them.viz. That God did not choose men to life, with Referente to any good works he foresaw in them.
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This indeed is an undoubted truth;
This indeed is an undoubted truth;
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All men whom God did elect to life, he foresaw they would have good works in them;
All men whom God did elect to life, he foresaw they would have good works in them;
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but Gods foreseeing of this, was not the cause for which God did elect them.
but God's Foreseeing of this, was not the cause for which God did elect them.
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No, the motive was his own will, according to the pleasure of his own grace, Rom. 9.11. and Rom. 11.5. A remnant are saved according to the election of grace, for if it were of works, grace is no more grace.
No, the motive was his own will, according to the pleasure of his own grace, Rom. 9.11. and Rom. 11.5. A remnant Are saved according to the election of grace, for if it were of works, grace is no more grace.
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Were election upon foresight of good workes, then it would follow, that infants dying in infancy were not within the compasse of Gods election,
Were election upon foresight of good works, then it would follow, that Infants dying in infancy were not within the compass of God's election,
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because an infant so dying, could not performe any good works; and so their case would be most miserable.
Because an infant so dying, could not perform any good works; and so their case would be most miserable.
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Besides, we are not justified by actuall workes, therefore not elected upon works foreseen. Rom. 3.24. for there is the like reason of these two.
Beside, we Are not justified by actual works, Therefore not elected upon works foreseen. Rom. 3.24. for there is the like reason of these two.
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Fifthly, That Gods election is so free, that in chusing and electing men to life and salvation, he doth not doe it for the sake of Jesus Christ himselfe.
Fifthly, That God's election is so free, that in choosing and electing men to life and salvation, he does not do it for the sake of jesus christ himself.
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Understand this well, that therein you might both give Christ his due, and God the father his due: for mistake me not.
Understand this well, that therein you might both give christ his endue, and God the father his due: for mistake me not.
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God doth save none but by Christ, but God did elect men without reference to Jesus Christ as the motive of election, meerly according to the purpose of his own will.
God does save none but by christ, but God did elect men without Referente to jesus christ as the motive of election, merely according to the purpose of his own will.
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All modern and latter Divines lay down this for a truth, that it was the meere pleasure,
All modern and latter Divines lay down this for a truth, that it was the mere pleasure,
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and good will of God to man, that was the motive of Gods electing us, and not Christ.
and good will of God to man, that was the motive of God's electing us, and not christ.
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Christ could not be the cause, because he was the effect. Now what is the effect, cannot be the cause.
christ could not be the cause, Because he was the Effect. Now what is the Effect, cannot be the cause.
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Gods love in electing mankind, did produce Jesus Christ to be the meanes of our salvation,
God's love in electing mankind, did produce jesus christ to be the means of our salvation,
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and of bringing about Gods election, therefore he being the effect of election cannot be the cause.
and of bringing about God's election, Therefore he being the Effect of election cannot be the cause.
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The cause of election was eternall, but the merits of Christ were not so. Again, Christ was elected himselfe. 1 Pet. 1.20. He was preordained of God before the World was.
The cause of election was Eternal, but the merits of christ were not so. Again, christ was elected himself. 1 Pet. 1.20. He was preordained of God before the World was.
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Now he that was elected himself, could not be the cause of our election. Besides the elect are said to be given to Christ to be saved, John 17.2. therefore he was not the cause of our election.
Now he that was elected himself, could not be the cause of our election. Beside the elect Are said to be given to christ to be saved, John 17.2. Therefore he was not the cause of our election.
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It is true, the Scripture tels us, Eph. 1.4. We are elected in Christ, i. we are elected in Christ as a common person.
It is true, the Scripture tells us, Ephesians 1.4. We Are elected in christ, i. we Are elected in christ as a Common person.
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God first chose Christ, and then believers in Christ, as menbers of his body.
God First chosen christ, and then believers in christ, as members of his body.
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But God elects no man for Christs sake, but man is chosen meerly of Gods bounty, without reference to Jesus Christ.
But God elects no man for Christ sake, but man is chosen merely of God's bounty, without Referente to jesus christ.
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And here Divines say, Gods love in electing man to life was as free, as if Christ had never died;
And Here Divines say, God's love in electing man to life was as free, as if christ had never died;
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and it was so free, that man was not beholding to Christ for his election;
and it was so free, that man was not beholding to christ for his election;
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and yet Christs sufferings were so full, as if men were not bound to God for their election.
and yet Christ sufferings were so full, as if men were not bound to God for their election.
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Thus they are pleased to expresse it.
Thus they Are pleased to express it.
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And the reason why the Scripture speakes th•s, that we are onely chosen in Christ, not for Christ, is to give God the Father his due in electing men to life:
And the reason why the Scripture speaks th•s, that we Are only chosen in christ, not for christ, is to give God the Father his due in electing men to life:
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that God did it meerly of his own grace, and therein Gods love and favour is apparent to all the world, that he did elect man without Christ,
that God did it merely of his own grace, and therein God's love and favour is apparent to all the world, that he did elect man without christ,
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as the motive of his election:
as the motive of his election:
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and yet Jesus Christ being come into the world, he carries on our salvation, and he is the cause of it;
and yet jesus christ being come into the world, he carries on our salvation, and he is the cause of it;
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though he was not the cause of Gods first thoughts, in electing man to life.
though he was not the cause of God's First thoughts, in electing man to life.
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6. All men that are elected by God to life and salvation shall sooner or later before they die be called into a state of conversion, and believing, Rom. 8.30. Whom he did predestinate, them he also called: and Acts 13.48. As many as were ordained to eternall life believed.
6. All men that Are elected by God to life and salvation shall sooner or later before they die be called into a state of conversion, and believing, Rom. 8.30. Whom he did predestinate, them he also called: and Acts 13.48. As many as were ordained to Eternal life believed.
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So that God the father, in ordaining man to life, hath ordained this also, that before they die, they shall be a converted and believing people,
So that God the father, in ordaining man to life, hath ordained this also, that before they die, they shall be a converted and believing people,
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and therfore men remaining unconverted, uncalled, unbelieving, they are not the objects of Gods election.
and Therefore men remaining unconverted, uncalled, unbelieving, they Are not the objects of God's election.
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Seventhly, that God in chusing or electing men to life, doth let his election runne ordinarily unto the meanest,
Seventhly, that God in choosing or electing men to life, does let his election run ordinarily unto the Meanest,
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and unto the worst sort of men in the world, men that have least naturall endowments,
and unto the worst sort of men in the world, men that have least natural endowments,
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lest morall excellencies, least worldly gallantry; ordinarily election runs that way.
lest moral excellencies, least worldly gallantry; ordinarily election runs that Way.
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God hath chosen the poore things of this world, and things despised, and things that are not hath he chosen. 1 Cor. 1.27. Jam. 2.5. Hath not God chosen the poore of this world to be rich in faith. God hath chosen the poor things of this world, and things despised, and things that Are not hath he chosen. 1 Cor. 1.27. Jam. 2.5. Hath not God chosen the poor of this world to be rich in faith.
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Ordinarily the Lord chuseth poor and meane men, that have no naturall or morall excellencies.
Ordinarily the Lord chooseth poor and mean men, that have no natural or moral excellencies.
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Hence it was that when Christ left the learned Pharisees, and Doctors among the Jewes, the ignorant and poore people, they flocked after Jesus Christ;
Hence it was that when christ left the learned Pharisees, and Doctors among the Jews, the ignorant and poor people, they flocked After jesus christ;
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they looked after Jesus Christ, when the rich and great men of the world had no share in him.
they looked After jesus christ, when the rich and great men of the world had no share in him.
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Eighthly, that a man may be an elect child of God, and yet not expresse the fruit of his election in many yeeres here in the world,
Eighthly, that a man may be an elect child of God, and yet not express the fruit of his election in many Years Here in the world,
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and this is a very comfortable point.
and this is a very comfortable point.
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An instance you have of this in Paul. It is observable of Paul, the Scripture tels us he was a chosen vessell, Acts 9.15. and yet Paul lived many yeeres, before the fruit of his election appeared in him.
an instance you have of this in Paul. It is observable of Paul, the Scripture tells us he was a chosen vessel, Acts 9.15. and yet Paul lived many Years, before the fruit of his election appeared in him.
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Some Historians say, Paul lived 37. the least say 30 yeers, before the fruit of election appeared in him,
some Historians say, Paul lived 37. the least say 30 Years, before the fruit of election appeared in him,
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for he was converted the very yeere after Christs death;
for he was converted the very year After Christ death;
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and all the while before, he did expresse fruit that was seemingly repugnant to an elect estate,
and all the while before, he did express fruit that was seemingly repugnant to an elect estate,
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as if a man could not be an elect vessell, that was so vile as he:
as if a man could not be an elect vessel, that was so vile as he:
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he was a blaspheme, a persecuter, injurious to the Church, haled men to prison, mad with rage against the professors of Jesus Christ. he was a Blaspheme, a Persecutor, injurious to the Church, haled men to prison, mad with rage against the professors of jesus christ.
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Nay, he was a man that had a hand in putting Steven the first Martyr to death.
Nay, he was a man that had a hand in putting Steven the First Martyr to death.
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So long he lived in a course of iniquity, for 30. yeeres together, and yet this man was an elect vessell then.
So long he lived in a course of iniquity, for 30. Years together, and yet this man was an elect vessel then.
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So the Thiefe upon the Crosse, an elect child of God, yet did not expresse the fruit of his election in repentance and conversion,
So the Thief upon the Cross, an elect child of God, yet did not express the fruit of his election in Repentance and conversion,
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untill the last houre of his life.
until the last hour of his life.
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So that I say a man may be an elect childe of God, and yet not expresse the fruit of his election in his life for many yeeres.
So that I say a man may be an elect child of God, and yet not express the fruit of his election in his life for many Years.
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Ninthly, that God for the great love he beares to his elect that are in the world, lets Reprobates and wicked men enjoy many mercies and outward deliverances, for their sakes.
Ninthly, that God for the great love he bears to his elect that Are in the world, lets Reprobates and wicked men enjoy many Mercies and outward Deliverances, for their sakes.
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Mark 13.19, 20. There shall be tribulation, saith Christ, such as was not from the beginning of the world, Mark 13.19, 20. There shall be tribulation, Says christ, such as was not from the beginning of the world,
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nor shall be to the end thereof: but for the elect sake those daies shall be shortned. nor shall be to the end thereof: but for the elect sake those days shall be shortened.
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For his elect sake, God did mitigate, did shorten, God did take away that trouble from them. So Esa. 1.9. Had not God lest us a small remnant, we had been like Sodome, yea like unto Gomorrha.
For his elect sake, God did mitigate, did shorten, God did take away that trouble from them. So Isaiah 1.9. Had not God lest us a small remnant, we had been like Sodom, yea like unto Gomorrha.
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Had not God left a handfull of his elect and godly men amongst them, all the rest had been destroyed. So Esa. 65.8. And the Lord said, destroy not the people, for a blessing is among them.
Had not God left a handful of his elect and godly men among them, all the rest had been destroyed. So Isaiah 65.8. And the Lord said, destroy not the people, for a blessing is among them.
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That is, my people is among them, and my elect is among them, therefore destroy them not.
That is, my people is among them, and my elect is among them, Therefore destroy them not.
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God did not destroy the Nation of the Jewes, because God had his own people mixed among them. So Job 22.30.
God did not destroy the nation of the Jews, Because God had his own people mixed among them. So Job 22.30.
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And this conclusion administers matter of thankfulnesse, to all men upon earth, to make you blesse God, that he keepes his people alive among you,
And this conclusion administers matter of thankfulness, to all men upon earth, to make you bless God, that he keeps his people alive among you,
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for it is for the elects sake you have all the outward blessings and mercies you doe enjoy.
for it is for the elects sake you have all the outward blessings and Mercies you do enjoy.
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Tenthly and lastly, take in this conclusion:
Tenthly and lastly, take in this conclusion:
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That this world shall continue no longer, then till the number of Gods elect be accomplished;
That this world shall continue no longer, then till the number of God's elect be accomplished;
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when God hath accomplished, and brought in to Christ the number of his elect; the world shall not stand one minute longer after this worke is done.
when God hath accomplished, and brought in to christ the number of his elect; the world shall not stand one minute longer After this work is done.
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God doth but uphold the world, till the full number of Jewes and Gentiles be come in.
God does but uphold the world, till the full number of Jews and Gentiles be come in.
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If the number were filled, Jesus Christ would surrender up the Kingdome to his Father.
If the number were filled, jesus christ would surrender up the Kingdom to his Father.
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The Heavens should gather together like a scrowle, and the Elements should melt with fervent heat,
The Heavens should gather together like a scroll, and the Elements should melt with fervent heat,
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and this world should come to a dissolution.
and this world should come to a dissolution.
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It is the elect in the world, that keep up the world, that it doth not fall about our eares.
It is the elect in the world, that keep up the world, that it does not fallen about our ears.
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And thus having spent these 16 Sermons touching mans Effectuall calling, and eternall Election, I have now brought all unto a conclusion.
And thus having spent these 16 Sermons touching men Effectual calling, and Eternal Election, I have now brought all unto a conclusion.
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And I earnestly intreat you, let it be your work, to put forth your diligence to make this sure to your own soules, that you are effectually called,
And I earnestly entreat you, let it be your work, to put forth your diligence to make this sure to your own Souls, that you Are effectually called,
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and that you are eternally elected to obtaine life and salvation by Jesus Christ. and that you Are eternally elected to obtain life and salvation by jesus christ.
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