Twenty-Nine Lectures, Lecture 1
THE FIRST LECTVRE OF THE CHVRCH.
Your Queſtion is, What is a true viſible Church.
HAuing ſpoken of God in the firſt place, and of Chriſt in the ſecond place; it now followes in the third place, that wee ſpeake of the Church, wherein we will ſtand vponupon theſe two generall Points: Firſt, an Introduction to prepare the way to the queſtion; ſecondly, we will deſcend to the queſtion it ſelfe.
Firſt, the Introduction,Firſt, the order of the question is naturall: and that conſiſts of two branches; firſt, wee will ſhew, that the order of the queſtion is very naturall: ſecondly, that the matter is of great weight and importance. Firſt, the order of the queſtions amongſt themſelues, and ſo our worke and manner of proceeding is very naturall, and that firſt in reſpect of God,Firſt, in reſpect of God in the firſt queſtion. in the firſt queſtion; and ſecondly in reſpect of Chriſt, in the ſecond queſtion; and thirdly in reſpect of all the three queſtions laid together.
Firſt, in reſpect of God; for our faith hauing been firſt informed and inſtructed concerning God himſelfe, the Authour and worker of all; it is then in the next place to be informed touching his workes, and amongſt them firſt and principally of the firſt and chiefeſt of them all, that is, the Church. For the Church is Gods owne ſpeciall workmanſhip, formed by his owne hand, ſeparated as a peculiar people to his owne Maieſty, conſecrated to his owne worſhip and ſeruice, gathered by his owne Word, purchaſed by his owne Sonne, quickned and directed by his owne Spirit, and ordained from all eternitie, in his owne ſecret Councell, to be partakers of his owne glory. Beſides, of all the workes that God exerciſeth towards his Creatures, the greateſt and beſt are they that God exerciſeth towards his Church, as Election, Calling, Iuſtification, Sanctification, Glorification, &c. Yea further, whatſoeuer God doth worke beſides in the adminiſtration of the World, he doth it reſpectiuely to his Church, for the good and benefit of his choſen. There being then ſuch a neere coniunction betwixt God and the Church, and the Church carrying the precedency aboue all other of Gods works that are; who ſeeth not, that the doctrine concerning the Church doth very cloſely depend vponupon the Doctrine concerning God; and therefore hauing been informed and inſtructed in the Doctrine concerning God, it followes naturally that we now be inſtructed in the Doctrine concerning the Church.
…econdly, in re…ect of Chriſt.Secondly, the order is as naturall in reſpect of Chriſt in the ſecond queſtion; for there is a more immediate and farre neerer communion betwixt the Church and Chriſt in particular, then betwixt the Church and God in generall: for Chriſt is the King, the Church is the Subiect; Chriſt is the purchaſer, the Church his poſſeſſion; he is the Shepheard, they his Sheepe; he is the Vine, they the Branches; he is the Head, they his Body; hee is their Husband and they are his Spouſe: and therefore except we will dis-ſunder theſe whom God hath ioyned moſt neerely together, after we hauehave ſpoken of Chriſt, it followes next and immediatly that wee ſpeake of his Church. You heard in the ſecond queſtion, that Chriſt was incarnate, and that hee was a fit Mediatour betwixt God and Man. Now in this third queſtion we are to heare, who they are for whom he was incarnate, and for whoſe ſake he doth accompliſh this work of Mediation, and thoſe are the Church. And therefore in reſpect of the Doctrine of Chriſt handled in the ſecond queſtion, it followes naturally, that now in this third queſtion we doe handle the Doctrine of the Church.
Thirdly,Thirdly, in reſpect of all the three queſtions together. in reſpect of all the three queſtions compared and laid together, the order is very naturall; ioyne them all together, and they ſweetly and orderly expreſſe the ſumme of all Religion. God doth ſaue his Church by Ieſus Chriſt. God is the Author that ſaues: Chriſt is the Inſtrument or meanes by whom hee ſaues: the Church is the ſubiect or matter to be ſaued: God purpoſed to ſaue his Church, but not without the mediation of Chriſt: Chriſt came to ſaue the Church, but not without warrant frō God: the Church is ſaued, but not without God, nor without Chriſt, but by God in Chriſt, according to that in 2. Cor. 5.9. God was in Chriſt reconciling the world to himſelfe: where God is ſet downe in the firſt place, Chriſt in the ſecond, and in the third the reconciled world, that is, the Church. So you ſee the firſt branch of the Introduction, the order of the queſtions in themſelues, and ſo our order to bee very naturall.
The ſecond branch is this,The matter of the queſtion is of great importance. that the matter of the queſtion is of great weight and importance. For firſt, the right knowledge and vnderſtanding of the true Church is very profitable, and of neceſſary vſe: and ſecondly, the ignorance or miſtaking of it is exceeding dangerous and hurtfull.
Firſt, the knowledge and vnderſtanding of it is very profitable and of neceſſary vſe, and that in many reſpects; firſt, for direction; ſecondly, for confirmation; thirdly, for confutation; and fourthly, for conſolation.
And firſt for direction;Firſt, for direction. for on the one ſide generally moſt men are endued with this principle, that they ought to ioyne themſelues to the true Church, or elſe they can hauehave no ſaluation. And on the other ſide, generally all Heretikes and Schiſmatikes doe challenge to themſelues the name of the Church, as if they were the true Church and none elſe. What is to be done in this vncertainty? Wee muſt ſearch the Word of God: firſt, learne there what the true Church of God is, and that is the onelyonly right Aſſembly that ſafely and boldly thou mayſt ioyne thy ſelfe vntounto. Therefore for direction this queſtion is very profitable.
Secondly for the confirmation of our faith.Secondly, for the confirmation of our faith: for howſoeuer the Word and the Spirit are the beſt and moſt ſufficient witneſſes, that the Faith wee embrace is the true ſauing Faith; yet our weakeneſſe requires alſo ſome outward witneſſe to teſtifie the ſame vntounto vsus; the beſt and onelyonly witneſſe in this kind is the true Church, which is the Pillar of Truth. Therfore we muſt firſt know what this true Church is, and then finding that it doth embrace the ſame Faith with vsus, and we the ſame with it, we are thereby certainely aſſured that we are in the right Faith.
Thirdly, for the confuting of Aduerſaries.Thirdly, the knowledge of the true Church is profitable and neceſſary for the confuting of Aduerſaries: for the Papiſts on the one ſide, and the Browniſts on the other, doe lay hard againſt vsus, that either we are no Church, or at leaſt a falſe Church; therefore it is moſt neceſſary for vsus to know what the true Church is, that ſo we may diſcerne them, and to iuſtifie our owne Church, and our ſtanding in it againſt all the oppoſitions.
Fourthly, for conſolation.Fourthly, it is neceſſary for conſolation and comfort of conſcience: for what greater comfort to a Chriſtian ſoule, then to know that it reſts in the boſome of Gods owne Church? I muſt firſt therefore know what this Church is, before euer I can attaine to any ſound comfort in this Caſe. Therefore in theſe reſpects the queſtion is very profitable,The ignorance and miſtaking of the true Church is exceeding dangerous in foure reſpects. and of great waight and importance.
Secondly, the ignorance and miſtaking of the true Church is exceeding dangerous and hurtfull: for firſt many men are careleſſe and wretchleſſe, and will not ioyne to any Church at all; aske them the cauſe, they wil anſwer, Firſt, that there is ſo much difference about the Church, that they know not what to make of it. Secondly, others would faine ioyne to the true Church, but they dare not ioyne to this or that particular Church, becauſe they know not which or what is the true Church. Thirdly, others miſtake the falſe Church for the true, and ſo ioyne to the falſe in ſtead of the true, and ſo runne headlong from God to the Diuell, from truth and ſaluation to errour and condemnation. I dare ſay, that the very name of the Church misvnderſtood, hath been one of the greateſt ſnares that euer the Diuell vſed, whereby to entangle men in Popery, and this one Allegation hath made more to become Papiſts, and to continue Papiſts, then any ten of their beſt Allegations and pretences beſides. Laſtly, thoſe that doe ioyne themſelues to the true Church are doubtfull of their ſtanding, whether they be in the right or not, and not knowing the true Church are eaſily carried away to another Church that is worſe, or to a falſe Church. So yee ſee how dangerous it is to miſtake, or not to know the true Church; wee hauehave lamentable experience of theſe things amongſt vsus in theſe dayes: ſome turne Papiſts, ſome Browniſts, ſome become of no Religion at all, euen for this that the true Church is either not knowne, or not rightly vnderſtood of them; yea, the beſt and moſt tender Conſciences amongſt vsus are ſomewhat vncertaine and fearefull of their ſtanding, becauſe they are not rightly acquainted with this buſineſſe. My purpoſe is therfore (God willing) to trauerſe this whole controuerſie, ſo farre as ſtrength and time, and your capacitie will permit; and ſo farre as I conceiue, I will deale plainly, and ſimply, and indifferently, without preiudice to the Aduerſaries Cauſe, or partialitie to our owne cauſe, without traducing them, or flattering our ſelues; nor will I wittingly conceale any of Gods Truth from you vponupon any ſiniſter affection or reſpect whatſoeuer. It is your duty alſo to trauell with me in this buſineſſe faithfully and conſcionably, both by prayer to God, and all other our beſt endeauours, with this reach alwaies in our eye, that eueryevery one of vsus be found members, euen of the Church, liuing members, euen of the true Church of God: for as it is of riches, it is comfortable ſpeaking of them when wee hauehave a part in them; ſo it is of the Church much more: It is ſweet and comfortable to ſpeake of it then, when we know ourſelues to hauehave our parts therein. And thus much for the Introduction to prepare vsus to the religious and ſanctified handling of the queſtion.
Now we come to the queſtion it ſelfe; in the handling whereof, firſt, ſome generall Points art to bee laid downe: ſecondly,Foure generall points concerning the Church. we are to come to the particular matter. The generall Points are theſe: Firſt, of the name; ſecondly, of the titles; thirdly, of the nature; fourthly, of the diuiſion of the true Church, and ſo wee will make a paſſage into the true viſible Church.
1. The name.Firſt, we wil begin with the name. Church is a word that we hauehave at the ſecond hand from the Saxons, for they call'd it Kirke, the very ancient ſound and pronunciation wherof many of our Nation in the Northerne parts retaine to this day:Vide Field lib. 1. p. 12. 15. 16. but it ſeemes to be fetcht originally from the Greeke; for as they call the Sabbath day (the time wherein God is worſhiped, foreign, the Lords, that is, the Lords day, Reuel. 1.10.Muſculus 555. Bullinger. ſo the place too for the Lords publike ſeruice. Muſc. 555. Bulling. But this is not ſo vſed in the Scriptures: and therefore ſeeing wee are to ſpeake of religious matters, it is good to ſpeake as the Scripture ſpeakes; we will therefore inſiſt onelyonly vponupon the name that the Scripture expreſſeth it by. In the former Teſtament the Originall ſignifies a Company or Congregation, as in Exod. 16.1. foreign: Deut. 5.22. foreign and 33.4. foreign. And when it is ſo called, it is intended by way of excellency of the Church, as that being the aſſembly of aſſemblies, the moſt excellent Aſſembly in the World. In the new Teſtament it is called foreign, as Matth. 16 18. which ſignifies a calling, or a company called forth from amongſt the reſt, according to the cuſtome of the Athenians, where certaine men were called forth by the voyce of a Cryer from the reſt, by ſome ſpeciall meeting and buſineſſe; and ſo the holy Ghoſt ſeemes to tranſlate it from a ciuill ſenſe and vſe to a religious; intending another manner of Cryer and calling then was in Athens. And it doth not only ſignifie the company ſo called, but alſo the place where they are aſſembled for publike and religious exerciſes; which I cannot ſay that it ſo ſignifies in Scripture, but in vſe of ſpeech amongſt vsus, and in ſome Eccleſiaſticall Hiſtories, Piſcat. on 1. Cor. 11.18, 22. Muſcul. pag. 556. Hyper. Method. 527. 528. When God tyed his preſence to a materiall building, as in the former Teſtament, the Temple might more properly be called the Church; but now that hee is tyed to a ſpirituall building onelyonly which are the faithfull, it is not ſo properly called ſo: but yet Synagogue ſignifies as well the place as the company Luk. 7 5. And by a figure we may call the place by the name of that it containes: This I ſpeake to iuſtifie the vſe of the word Church amongſt vsus; though as I ſaid I cannot ſee that it ſignifies ſo in Scripture.
The word foreign Congregation intends in the ſence of the holy Ghoſt three things; firſt,foreign intends three things. that there is a company of them, whether many or few, there muſt be a congregation: ſecondly, they muſt have vſuall and ſolemne meetings for the publike worſhip and ſervice of God: Thirdly, that the Lord himſelfe hath called them to bee of this aſſembly, and to performe this duty, and this laſt is the maine and principall thing intended in this word.
Doctr. And from hence, from the name of the Church, I will draw this obſeruation, namely, That thoſe which are of the Church are called forth of God from amongſt the reſt, to the knowledge and obedience of his will. To open the way to the eaſier and fuller vnderſtanding of the point, we muſt conſider and make ſome diſcourſe of callings: this word is vſed much in Scripture, and hath diuers ſignifications.Foure diviſions of callings. Wee will make foure diuiſions of Callings: Firſt, there is a generall calling and a particular calling: Secondly, there is an extraordinary, and an ordinary calling. Thirdly there is an inward, and an outward calling: Fourthly, there is an effectuall, and a not effectuall calling.
Firſt, generall and particular.Firſt, there is a generall and a particular calling. A generall, that is, when God doth proffer the meanes of ſaluation to a whole Citie or a Nation, or to the whole world, as it is Act. 17.30. but now God admoniſheth all men eueryevery where to repent, or elſe when God onelyonly giues to ſome particular men ſome generall or confuſed notice of ſauing grace. A particular calling is, when God tenders occaſions and a meanes of grace, in ſome particular manner to ſome particular perſons, comming neerer to ſinne, and dealing more directly with ſinne. Examples wee hauehave of this Pſal. 31.6. Dauid ſaith, thou haſt taught me wiſedome in the ſecret of mine heart: And ſuch a calling had the Iaylor Act. 16.31. there God deales particularly and directly with ſin, Beleeue in the Lord Ieſus Chriſt and thou ſhalt be ſaued. Now if this particular Calling bee apprehended and layd hold upon when God tenders it, then we are ſaued; if not, it increaſeth our condemnation.
Secondly, extraordinary and ordinary.The ſecond diuiſion of Callings is extraordinary and ordinary. Extraordinary calling is when God calls men, euen many times without meanes, or by ſome by-meanes, or by weake meanes not tending or at leaſt not ſufficient, vſually to ſuch effects, or elſe by ſome rare and ſtrange meanes, as when Paul was called by a voyce from heauen. Act. 9.3. An ordinary calling is when the means, time, place, and effect of grace is ſuch as they are vſually wont to bee in that caſe: if any of them be away it is extraordinary in that reſpect; yet if the meanes be ordinary, that is the preaching of the Word, the calling is ordinary too, becauſe God ordinarily ſeconds the preaching of his Word with the worke of the Spirit as we may ſee Act. 10.44. while Peter yet ſpake the Word, the holy Ghoſt fell on all them that heard him, and Act. 2.41.
Thirdly, out…ard and in…ard.The third diuiſion of callings. There is an outward and an inward calling. An outward calling is when the meanes are outward, as by the Word, Sacraments, Corrections, Bleſſings, Miracles, the workes of Creation and prouidence, the Edicts of the Magiſtrates or State wherein wee liue, the naturall conſcience, and the common gifts of the Spirit, all which of themſelues onelyonly goe to the outward man, and procure an externall obedience to Gods call. Examples might be giuen of eueryevery one of theſe; and this is it our Sauior ſpeakes of Matth. 22.24. Many are called but few are choſen. An inward calling is when the meanes and the working of them enters into the very Spirit and inmoſt affections of a man, and this is onelyonly by the Spirit of regeneration, when God by his Spirit workes with the outward meanes in our calling. Such a calling had Lidia, Act. 16.14. while ſhe heard Paul preach, the Lord opened her heart, &c. The outward calling without this inward onelyonly leaues vsus without excuſe, and aggrauates our damnation oft-times in the Church viſible: the inward calling without the outward is auaileable to ſalvation, as in the Church inuiſible. But both together are more comfortable and effectuall as in the liuing members of the Church viſible.
Fourthly, there is an effectuall,Fourthly, effectuall and not effectuall. and a not effectuall calling: A calling effectuall is, when the meanes of grace is both tendred powerfully vntounto vsus: and when it is truly receiued and embraced and continued in vntounto the end, Math. 9.9. there was an effectuall calling when as our Sauiour called Matthew, and hee aroſe preſently and followed him; and this calling is proper onelyonly to the elect. A not effectuall calling is, when the meanes of grace which are able to ſaue vsus are offered vntounto vsus of God, but we doe not accept of them, nor yeeld vntounto them.Calling not effectuall fiue wayes. A calling may be not effectuall divers wayes, as firſt whē it is vtterly refuſed, as it was amongſt the Gadarens that deſired Chriſt to depart from them, Mat. 8.34. or ſecondly when it is deferred; ſome will not vtterly refuſe the meanes of grace, but they will deferre them, as Foelix that would heare Paul another time, Act. 24.26. or thirdly, when it is accepted to the halfes, as it was with Agrippa, Act. 26.28. thou haſt perſwaded me almoſt to become a Chriſtian, ſaith he to Paul; or fourthly, when it reduceth vsus onelyonly to ſome outward formall obedience without truth and ſingleneſſe of heart: And thus it was with the fooliſh Virgins Matth. 25.3 And thus it was alſo with Simon the Sorcerer Act. 8.13.21. hee made an outward profeſſion of faith, he beleeued and was baptiſed, verſe 13. but his heart was not right in the ſight of God, verſ. 21. Laſtly, or when it is not continued in to the end, and thus it was with Demas 2. Tim. 4.10. that forſooke Religion and embraced this preſent world: and theſe are in all the Reprobate, yea many of them are in ſome of the elect for a time.
Proofes. Now if wee vnderſtand the Church in a large ſence, as it conſiſts of all ſorts good and bad, it hath all theſe callings in it: But if we ſpeake of it in a reſtrained ſence as it conſiſts onelyonly of the elect, then it is not ſubiect to the not effectuall calling.
To come to the note. All that are of the Church are called of God to the obedience of his will: here are three things to be conſidered. Firſt, they are called, there is the worke; ſecondly, they are called of God, there is the Author of the worke; And thirdly, to the obedience of his will, there is the end of the worke. Firſt the Church of God is called, for ſo the Apoſtle 1. Cor. 1.2. ſpeaking of the Church calls them Saints by calling, or as it is in the originall called Saints, and Rom 8 28. called of his purpoſe, Act. 2.39. euen as many as the Lord God ſhall call, that is, his whole Church, Rom. 8.30. whom he predeſtinate them alſo hee called: So yee ſee the Church is a called company; now whether God deale mildly or roughly, drawing vsus or leading vsus, yet ſtill it is a calling, the worke is the ſame. Secondly, the Author of this calling, that is God 1. Cor. 1.9. God is faithfull who hath called you, and in this reſpect he is ſaid to be the caller, as it is in the originall: Now whether God call immediatly by himſelfe, or by meanes, whether the calling be outward or inward all is done by God, the author is the ſame ſtil. Thirdly, the end of this calling is, to the knowledge and obedience of Gods will 1. Theſſ 4.7. God hath not called vsus to uncleanneſſe but to …ſſe. Now holineſſe conſiſts in knowledge and obedience: It is true that the furtheſt end of our calling is to be made partakers of his glory, but the immediate end of our calling is to vertue & grace, as they are ioyned in the 2. Pet: 1.3. through the acknowledgement of him that hath called vsus to glory and vertue: and hence it is that our whole ſtate and profeſſion is called our calling as in Eph. 4.1. walke worthy of the vocation whereunto yee were called: yea for this end it is called an holy calling, 2 Tim. 1.9. and it is ſo called firſt in reſpect of the caller, who is holy: ſecondly, in reſpect of the worke, our calling which is holy; Thirdly, in reſpect of the meanes, which are ho…y: …ourthly in reſpect of the end we are called to, which is holineſſe: Fifthly, in reſpect of the effect which is holy; thoſe that are truly and effectually called being by that calling changed and made holy Saints.
Obiect. But ſome may except and ſay, are not ſome of the Elect yet vncalled, and yet they are of the Church too? Anſw. I anſwer, they are of the Church in Gods purpoſe and acceptance; but they are not ſo in the eyes of men, no nor yet in their owne apprehenſions till they hauehave a calling, which they are ſure to hauehave one time or other, firſt or laſt.
The Reaſons of the p…int are theſe: Reaſon 1 Firſt, that we ſhould be of the Church of God, and profeſſe his ſeruice and worſhip, this is anothers buſineſſe, not our owne; nay, it is Gods buſineſſe, not mans, and therefore we muſt not thruſt our ſelues into it, but we muſt hauehave a vocation and calling to it, and that from God, Matth. 20. from 1. to 7. verſe, they that goe into the vineyard muſt be hired, and who ſhall hire and bid them goe, but the maſter of the Vineyard: Now Gods Church is the Vineyard, and God is the Maſter, and therefore none can call but hee. In Matth. 22.2.3, &c. the wedding is prepared, the Gheſts muſt come, but firſt they muſt be bidden and called, and by whom muſt they be called and bidden, but by the Bridegroomes Father, euen God himſelfe that makes the Feaſt? for that is meant by the Parable: God the Father marrieth vsus to his Son Chriſt, he prouides ioy, and peace of Conſcience for vsus, which is a continuall Feaſt, and to this Feaſt wee muſt bee bidden, we muſt not come till wee are called, and none muſt call vsus but God who is the Maſter of the Feaſt; ſo that wee muſt hauehave a calling from God to this buſineſſe.
Reaſon 2 Secondly, if we might come, yet we cannot come of our ſelues without a call from God, we cannot ſo much as think a good thought of our ſelues; we would neuer looke nor hearken after heauen till God call vsus, and that alowd too, and till he open our eares and make vsus heare.
Reaſon 3 Thirdly, if we might and could come, yet we would not vnleſſe God call vsus; for we louelove our ſelues, and our ſinnes, and the world too well; wee are wedded to them: and therefore except God call vsus, and that by a ſtrong call, and plucke vsus violently out of the fier, we would not come.
Reaſon 4 Laſtly, eueryevery ordinary ſtate and Trade requires a Calling and that from God; much more then muſt wee hauehave a Calling from God to this ſtate, this being a new ſtate, and the greateſt and royalleſt, and happieſt ſtate: here wee hauehave a new name giuen vsus, we are Children of the light, Gods Sons, we hauehave a new heart and a new life, we are tranſlated from darkneſſe to light, from the ſeruice of ſinne, to the ſeruice of the liuing God; how can we hauehave all this, except wee bee called to it, and that by God?
The vſes are many, Vſe 1 Firſt here we may ſee what we are of our ſelues and in the eſtate of nature; ſurely we are in a miſerable and damnable eſtate till God call vsus: we are ſuch, as that if wee were neuer ſo great in outward ſtate, if wee had all the wealth in the world, yet without this calling we are worſe then nothing, and better had it beene wee had neuer beene borne; we ſleepe in darkneſſe, we are dead in ſinnes and treſpaſſes, wandring from God like loſt ſheepe, graceleſſe and wretchleſſe in our conuerſation, neuer thinking on God, nor heauen, nor ſaluation, till the Lord take vsus in hand, and by himſelfe or by his miniſters call vponupon vsus to come home to him, awakning & quickning vsus, and bringing vsus home, and working a care in vsus to make vsus ſeeke after him and his comfort and ſaluation; till then we lye wretchedly and graceleſly wallowing in our ſinnes, tumbling by the brimme of hell ready to be ſwallowed vp of deſtruction. It is true that in the eſtate of innocencie we were firſt of Gods Church; and then by the Serpents voice, wee became of the Sinagogue of Sathan. But now in the eſtate of corruption, we are firſt of the Sinagogue of Sathan, and afterward when God calls vsus, wee are of his Church; and except the Lord be pleaſed to call vsus we would liue and dye in our ſinnes, and be …amned for them as the Diuels bee. And this is it that our Sauiour ſaith in Iohn 6.44. no man can come vntounto me except my Father which ſent me draw him. Now here God performed a double worke for vsus: Firſt, he deliuers vsus out of Sathans bonds, and then hee incorporates vsus into his owne Family, euen as a great man that deliuers a Captiue out of the ſlauery which he is in, and then aduanceth him to attend on his owne Perſon. Thus doth God in the effectuall calling of eueryevery one of vsus, Firſt, he deliuers vsus out of Sathans clutches, and then hee incorporates vsus into his owne Family to attend vponupon his owne Perſon; both theſe are wrought together in our effectuall calling.
Vſe 2 Secondly, this teacheth vsus the great louelove and mercy and compaſſion of God towards vsus in Chriſt, that is pleaſed when he ſeeth vsus in this wretched eſtate, when we are in the filthineſſe of our ſinnes, euen in our blood, as Ezekiel ſpeakes, that then hee ſhould reach out his hand to vsus, and that hee ſhould call after vsus, when wee runne away from him; euen when we our ſelues would periſh, hee will not let vsus periſh, but calles to vsus, ſends after vsus, comes to vsus, and hath a familiar conference with vsus, as in Iſai. 1. Come now, let vsus reaſon. &c. then firſt he ſhewes vsus our miſery and the danger that we are in, that we are miſerable, poore, and blind, and naked, Reuel. 3.17. then hee chides vsus for our wretchleſneſſe, Why wilt thou dye, when I would hauehave thee to liue? and then in the next place he tenders vsus better courſes, and perſwades vsus to intertaine them, I counſell thee to buy of me gold, &c. as in that Reuel. 3.18. Thus doth God deale with eueryevery one of vsus when he doth effectually call vsus, either at one time or another in the courſe of our life. Many circumſtances might amplifie the mercy of God to vsus in this kind; as that firſt God doth call vsus by ſo many and ſundry meanes, by the Word and by the Sacraments, by his Bleſſings and by his Corrections, ſo that if one preuaile not, another ſhall; if faire meanes will not, foule ſhall. Secondly, he doth vſe theſe meanes continually, all the day long hee ſtretcheth out his armes to vsus, early and late, day and night, in ſeaſon and out of ſeaſon, renewing his call to day and to morrow, and ſo continually ſtill drawing vsus on. Thirdly, he doth it earneſtly, calling, commanding, beſeeching vsus, that wee would bee aduiſed by his Miniſters; and this hee doth with ſuch ſerious obteſtations, as we louelove heauen, and feare hell, and as we would eſcape damnation, that we would bee aduiſed by him. Thus earneſtly God deales with vsus, and ſo he had need, partly becauſe the matter is ſo hard, and partly becauſe we are ſo dull. Fourthly, he doth often worke violently with vsus, haling, drawing, plucking vsus out of the fire of hell, euen as a man that is pluckt violently out of the fire when hee is in danger to bee burnt, and knowes not of it: ſo God pulls vsus out of our ſinnes, and out of our vanities, and will not let vsus goe till he preuaile with vsus. Laſtly, God doth this particularly and onelyonly to the choſen, to them and to none other, the reſt he leaues as droſſe in the dreggs of their filthineſſe; but God fines theſe, and fetcheth them out as pure Gold for the Lords Temple.
Vſe 3 Thirdly, this ſhould teach vsus, that when any ſuch calling betides vsus, we ſhould take notice of it; whether it be inward or outward, let vsus not detract, nor deferre, nor conſult with fleſh and blood, but let vsus yeeld vntounto it without any more adoe, obey Gods Call and that willingly and cheerefully, as it is propheſied of the Gentiles, Pſ. 18.44. as ſoone as they heare they ſhall obey me. And let vsus follow the example of Samuel, 1. Sam. 3.3. when God calls the firſt time, muſt we deny to come? no, we muſt come as he did; and ſo the ſecond and the third time; let our eares bee open to heare ſtill, and obey Gods Call. Shall he in mercy call mee, and ſhall I like a Beaſt, nay like a Diuell, refuſe to come? No, let vsus be thankefull for it, it is a pretious Iewell, and let vsus take heed we doe not relinquiſh our Calling, let vsus not looke backe; for no man that putteth his hand to the Plough, and looketh backe, is fit for the Kingdome of God.
Vſe 4 Fourthly, by this we may know whether wee are of the Church of God, or no. EueryEvery one that liues in the Church, pretends to be of the Church: but here is the tryall; Art thou called? Yes: Why then thou art of the Church in ſome ſenſe; ſo farre as thou art called, ſo farre thou art of the Church. If thou haſt onelyonly an outward calling, thou art but an outward member: but if thou hauehave an inward and effectuall calling, then thou art a true and liuing member of it. But you will ſay, how ſhall I know whether I hauehave this effectuall calling, or not? I anſwer; It is eaſie to know it: doeſt thou finde Gods Spirit worke effectually in thee, to cauſe thee to leaue thy ſins, to ſtirre thee vp to repentance, and to faith, and to doe good workes? As thou haſt a new name, ſo haſt thou by this calling a new heart, and a new life, and new motions and affections, & new courſes. If thou haſt, then thy calling is effectual, elſe it is but a dreame. The ſureſt marke of all is thy Conſcience. Doth that check thee for eueryevery knowne ſinne and infirmitie? And doeſt thou labour in truth to obey it, and renounce and ouercome that ſinne thy Conſcience checks thee for? This is the ſureſt mark of an effectuall Calling. For when the Spirit hath thus quickned and purged thee, and doth inſtruct thee, and deale effectually with thy Conſcience, and frames thee to obedience to it; here is a ſure marke of an effectuall calling. If we flee the Corruptions that are in the world through luſt, and if we giuegive our ſelues diligently to a courſe of grace and ſanctification, if we ioyne with our vertue, faith, &c. this makes our calling ſure, and our Election too. 2. Pet. 1.5, 9, 10. And if we doe theſe things we ſhall neuer fall.
Vſe 5 The laſt vſe is matter of reproofe, or confutation of ſuch as deny vsus, and the Church wherein wee liue, to be a true Church. We hauehave a true calling, and that from God to ſanctification, by the Word and Sacraments, and by the Spirit; therefore we are a true Church. This they cannot deny. Ainſworth, and others amongſt themſelues confeſſe, that they had their Calling here, yea their effectuall Calling, and they will not ſay but theirs is a true Calling; therefore ſo is ours, and ſo our Church a true Church. Yea, but ſay they, this calling is extraordinary. I anſwer, What is extraordinary in it? The meanes are ordinary, as the Word preached, read, and conferred on; the Sacraments adminiſtred, and Prayers offered vp to God. It is extraordinary when wee are called without meanes, or by rare and ſtrange meanes: but the meanes here are ordinary; therefore the calling is ſo too. Beſides, many thouſands in our Church hauehave a true and effectuall Calling; The meanes is dailie powerfull through Gods mercy, either to winne, or to confirme, not a few, but many thouſands; therefore the commonneſſe of it proues it to be ordinary. Yea, but ſay they, It is ſo in the Church of Rome too; many are called there, and yet that is no true Church. It is ſtrange that they will blind themſelues ſo wilfully, and not diſcerne betwixt things that ſo notoriouſly differ. For firſt, in the Church of Rome, few, or none are conuerted; here in our Church are many. Secondly, they hauehave onelyonly a generall call to a confuſed notice of God; wee to the particular and preciſe knowledge of every Article and Point of Religion, needfull to ſaluation. Thirdly, they hauehave not the meanes, the Word truly preached, nor read in a knowne Tongue; wee hauehave. Therefore it is ſtrange that they ſhould once open their mouthes to make ſuch an abſurd compariſon.