Remains, Part 2 · Section 4
JOHN 6.45.
Every man therefore that hath heard and learned of the Father, cometh unto me.
WE come now to the ſecond degree of effectual calling, and that is a perſonal call of this or that man by a particular word, when the Lord doth particularize his promiſes, and tenders them to this or that man; come unto me and here is free grace and mercy for thee; come and believe, and reſt upon me for it: when the Lord doth ſpeak a particular word to the ſoul, as you may ſee, Eſay 43.1. I have called thee by name, thou art mine; when God effectually calls a man, he calls him by name, he calls him with a particular word; come unto me, here is pardon; rely upon me and thou ſhalt have it, here is peace of conſcience; rely upon me and thou ſhalt attain to it; thou art an undone creature in thy ſelf, here is mercy for thee, not only when there is a general word propounded to the ſoul, but when the Lord joynes with the word, and follows it to the ſoul and conſcience; come to me man, when God calls a man by name; ſo it is ſaid of Matthew, Chriſt ſaw him ſitting at the receipt of cuſtom, and ſaid unto him, follow me, he called him in particular, and directed a particular word to his heart, and bid him follow him and depend upon him for all good: ſo it was with Zacheus, when Chriſt looked up and ſaw him in the fig-tree, he ſaid Come down Zacheus; he directed a particular word to him; this is the thing; now I do not meane the outward word onelyonly in the Scripture, either preached or read; But ſecondly, when it is inwardly ſpoken by God himſelf to the ſoule, and ſet on, when God bids a man believe and come unto him, this is the thing, and this we have heard in the Text, Every man that hath heard and learned of the Father, cometh unto me; for the coherence of theſe words, you muſt know, that in the former verſes our Saviour Chriſt had told them, that he was the bread that came down from heaven, inviting them to come unto him, ver. 41, 42. and you may ſee what effect this wrought in their hearts, how they murmured at him, they were ſo far from yeilding to his call, that they fell a murmuring at him; And ſecondly, ſee how they alledge reaſons for their murmuring, v. 42. Is not this Jeſus the Sonne of Joſeph, &c. as who ſhould ſay, if he came from the earth, how did he come from heaven? therefore you may ſee what anſwer Chriſt makes, v. 43. Firſt, he reproves them, and ſaid, murmur not among your ſelves; as who ſhould ſay, this is no murmuring matter, it is a mourning and lamenting matter; you ſhould bewaile your condition, and turne your murmuring into mourning; Again he bids them not wonder at it, v. 44. For no man cometh unto me, except the Father draweth him, as who ſhould ſay, it is no news to me that you ſtumble at my words, and will not hear what I ſay, for none can come to me except my Father draw him; you care not for me, but murmur againſt me, and your hearts are ſtout againſt the Lord; you cannot attain unto it, for no man, &c. Thirdly, he ſhews that ſome would come to him for all this, though ſome would not, yet ſome would, even all his Elect, therefore he quotes this ſaying out of the Prophets, Every one that hath heard and learned of the Father, cometh unto me; the word ſhall not only come to the outward eare, but they ſhall be taught of God, and then they will come home to me; and then concludes with the words of the Text, Every man that hath heard, &c. as who ſhould ſay, though you will not, yet I am ſure, every man that hath heard my Father ſpeak to his heart, that hath heard him preaching from heaven in his boſome, that man will come to me, ſo that God can call thoſe things which are not, as if they were; though a man be never ſo rebellious and averſe from Chriſt, yet when he ſpeaks a particular word to the ſoul, it comes.
But you will ſay,Queſt. What is that particular word which God ſpeaks. what is this particular word which the Lord ſpeaks to the ſoul? is there any ſuch particular word to be found in all the Scripture, Thomas or Richard, do you come to me?
Anſ. It is contained in general.I anſwer, there is a general word in the Scripture, and this particular word is in the general, ſo that though there be not a particular word expreſſively, yet there is equivalently; and this I will make appear in three or four particulars.
Firſt, what particular place of Scripture ſaith, that Thomas, or James, or ſuch a one is a childe of wrath by nature, is here any Scripture ſaith ſo of him? I anſwer, yes, this particular is in the general, we are all the children of wrath by nature, Eph. 2.3. and curſed is every one that continues not in all the things written in the Law to do them, Gal. 3.10. now though a mans name be not named, William ſuch a one is accurſed by nature, yet notwithſtanding he findes his particular in the general, that he is a curſed creature.
Again, what place of Scripture ſaith that Robert or John muſt love God, and is bound to love God, is there any ſuch place of Scripture? no, why will you ſay then, that you are bound to love God and obey him, if there be no ſuch place of Scripture? yes, for this particular is in the general, Thou ſhalt love the Lard thy God, &c. That Commandment is delivered to all men in the whole world: So, Thou ſhalt do no murther, thou ſhalt not commit adultery, &c. this Commandment lies upon the whole world; therefore if thou beeſt a man, though thou canſt not finde thy name ſet down, that the Lord ſpeaks to thee, yet thy particular is in thoſe generals; ſo though it cannot be ſhewn in all the Scripture that ſuch a particular man ſhall riſe againe, yet when the Scripture ſaith, that all men ſhall riſe againe, as John 5.28. Marvel not, for the houre ſhall come that all fleſh that is in the grave ſhall come forth; if all that are dead ſhall riſe again, then every man ſhall riſe again, though his name be not named in Scripture; ſo it is hear, we read in Scripture that Chriſt ſaith, John 7.37. If any man thirſt, let him come unto me and drink, now the Lord includes a particular in it, and brings it to the ſoul, thou thirſteſt, thou wouldeſt faine have Chriſt, here are the promiſes, here is all mercy in my Sonne, believe in him, come and receive him, take him, and thou ſhalt have them; ſo if Chriſt ſaith, whoſoever beleeves ſhall be ſaved, then Saint Paul might ſafely conclude a particular word to the Jaylor, beleeve in the Lord Jeſus Chriſt and thou ſhalt be ſaved, Acts 16.31. ſo that you ſee here is a particular word, though not particular directly, yet equivalent to a particular, namely a particular in the general, and the Spirit of God doth ſpeak this to the ſoul, and makes the ſoul hear it, Every man therefore that hath heard it, &c.
Doct. When God calls the ſoul he makes it hear a particular voice.When God calls the ſoul home, he makes the ſoul hear his voice, here a particular voice and word to him; believe in the Lord, come unto me for ſalvation relie upon me for eternal life; the ſinnes that trouble thy ſoule, caſt thy ſelf upon me for the forgiving of them, the diſeaſes, miſeries, diſtempers thou art ſubject unto, lay hold upon me, and reſt upon me for the delivering thee from them; the Lord when he calls a man effectually, he ſpeaks it, not onelyonly the Miniſter and the Word ſpeaks it, but the Lord ſpeaks it; and ſo the ſoul hearing of the Father comes to Chriſt; thus you may ſee the Lord holds the free promiſes of the Goſpel before the ſoul, and bids a man relie upon them; as Peter dealt with his contrite hearers, the Spirit of the Lord going along with his word, Acts 2.39. believe, ſaith he, for the promiſe belongs to you and to your children, &c. as who ſhould ſay, when God calls a man effectually, he holds forth his promiſes, and propounds them to the ſoul, beleeve this promiſe, and reſt upon me for it; thus the Lord doth call a man home, he ſends his promiſe before him, he ſets up hope before him, he ſends the gracious invitation of the Goſpel before him, and bids him relie upon it; thus God dealt with his Elect Corinths, 1 Cor. 1.9. God is faithful (ſaith the Apoſtle) by whom ye are called to the fellowſhip of his Sonne Jeſus Christ, as who ſhould ſay, when God called you, he ſpake to every one of you in particular; come and be fellow heirs with my Son; come and have every good thing with my Sonne; come and be a ſonne with him; come and be an heir of grace with him, and have title to eternal life and ſalvation, God calls you, ſaith he, to beleeve that he is faithful: So I might inſtance in many more, though there be never ſo many in the Congregation, yet the Lord doth not ſpeak to them all; they do not all hear his voice; they all hear the Miniſter, but that makes them not to come, that doth not the deed, but when the Lord calls a man, he comes, he joyns with the Word, and ſpeaks to this or that man, and takes him alone, and whiſpers him in the ear, and tells him where mercy is, and bids him rely upon him, and though ſenſe and feeling be againſt him, though all fears and objections be againſt him, he bids him believe and be of good cheere, he ſhall have all theſe mercies if he will believe in him, as he ſaith Eſay 51.20. Look unto Abraham your father; for I called him alone and bleſſed him; mark it, the Lord took him alone, and ſpake to his heart, between him and himſelf; ſo when the Lord ſpeaks to a ſoul, and calls him by his grace, he calls him alone, and takes him alone, though all the Congregation hears the ſame Sermon, yet he takes him alone, and ſpeaks to his heart, and bids him beleeve in him, for I will never faile thee, it is a ſure foundation, he may build upon it for ever and ever.
Becauſe no man could come unto Chriſt elſe,Reaſ. 1. Elſe no man could come to Chriſt. for we ſee daily, though Miniſters call all the Congregation and aſſembly, yet people do not ſtir, they are dead in their ſins, they cannot hear the Miniſter, no, it muſt be a louder voice, and one that is more powerful and effectual, unleſſe the Lord come and bid a man beleeve, he can never do it, therefore, John 5.26. See what Chriſt ſaith, Verily I ſay unto you, that the hour ſhall come, when the dead ſhall heare the voice of the Sonne of God; here comes an Almighty voice, that ſpeaks to the raiſing of a man out of the death of ſinne to the life of righteouſneſſe and faith, and he ſhews that there is a voice of Chriſt that ſpeaks to the ſoul, that though the ſoul be dead, yet it ſhall heare and live; ſo Epheſians 5.14. and were it not for this call no man could beleeve.
That ſo they may have a ground for their faith,1. That we may have a ground for our faith. the ſoul cannot firſt beleeve, and then come to the promiſe; but the Lord brings the promiſe firſt, and then makes the ſoul to beleeve; he lets in the promiſe firſt, and then cauſeth the ſoul to lay hold upon it; the ſoul doth not firſt come, and then look to the promiſe; but the ſoul firſt looks upon the promiſe, and then beleeves as you may ſee, Pſal. 119.49. it is the ſpeech of the Prophet David, Remember thy Word O Lord, wherein thou haſt cauſed thy ſervant to truſt, the Lord lets in a word of promiſe into Davids heart, then cauſed him to hope in it, and made him look upon it as a thing tendred and propounded to him, and ſo made him relie upon it; if it were not for this call of God, who were able to beleeve? for without this call, the ſoul when it ſeeth its dulneſſe, and deadneſſe, and untowardneſſe, and unworthineſſe, it would go away, it would ſay, I cannot look to the promiſe, I cannot do this and that; and I have no faith; and what have I to do with the promiſe; therefore the Lord when he effectually calls a man, he lets in the ſight of his promiſes, he holds forth his free and gracious promiſes; ſo that now the ſoul can ſay, the Lord calls me by his grace, and though I be never ſo wretched and my heart be ſtark naught, though I be as reprobate to every good word and work, as the vileſt in the world; yet here is a free offer, and I will relie upon it, it is tendred unto me, otherwiſe why ſhould God propound it ſo freely? why ſhould he hold it forth ſo indifferently? why ſhould he confirm it with the blood of his own Son? why ſhould there be the Sacraments and ſo many Seals to eſtabliſh the truth of it? and why doth he propound it ſo freely to me? when he looks upon the promiſe, the promiſe makes him believe the freeneſſe of it, the univerſality of it, the indifferency of it to as many as will have it; the Lord puts power into the promiſe to affect the heart, & fire the heart, there is ſo much truth and goodneſs in the promiſe as is able to make the ſoul beleeve when God ſpeaks it to the heart, it is ſuch a good promiſe, and ſuch a free promiſe, and ſo Yea and Amen in Chriſt Jeſus to all that do but reſt upon it; the Lord holds the promiſe before a mans eyes, and ſaith here is a promiſe for thee, beleeve, here is mercy, here is favour, here is pardon, here is peace, here is Chriſt, here is ſtrength, here is wiſdome; thou art a fool, here is wiſdome for thee to direct thee; thou art weak, here is ſtrength for thee to enable thee; do but rely upon me, and thou ſhalt have it; the ſoul doth not firſt believe the promiſe, and then take it; but the Lord firſt propounds the promiſe to the ſoul, and makes the ſoul look up to God in his promiſe, I am a vile ſinner, but with the Lord there is mercy, and I have a curſed ſpirit within me; but with the Lord there is power to ſubdue it: the truth of the promiſe and the power of God going with it, makes the ſoul beleeve it, and this is the reaſon when God would renew the faith of his people, he gives them as it were a new call, and holds the promiſe afreſh before them, as Gen. 17.1. I am God alſufficient, walk before me and be upright, as who ſhould ſay, Abraham, go not away from me, go not any where elſe, thou mayeſt have any thing in me, I am God Almighty, beleeve in me, keep by me; go not from me, but walk before me all the dayes of thy life, and I will be a God unto thee, and in bleſſing I will bleſſe thee, therefore Rom. 9.8. the people of God are called the children of promiſe, becauſe the promiſe breeds them, and converts them, and is the ground of all unto them, they are the very children of the promiſe; now here be three things I would ſhew unto you. Firſt, why this act is attributed to the Father, the Father ſpeaks to the ſoul, the ſoul hears it and ſo comes. Secondly, what ſpeech this is, which the ſoul hears and ſo comes to God by faith. Thirdly, how a man may know whither he hath heard this voice or no.
Firſt,Queſt. 1. Why is this act attributed to the Father? why this act is attributed to the Father, Every man that hath heard and learned of the Father, &c. the Father ſpeaks, and the ſoul hears from the Father.
I anſwer; Firſt,1. Not as though Chriſt did not ſpeak not as though Chriſt did not ſpeak, but he came to ſend them to to the Father, go to him and hear him, that is not the meaning of it, no, Chriſt cuts off all ſuch thoughts in the next verſe, Every man that hath heard and learned of the Father, &c. not that any man hath ſeen the Father, &c. as who ſhould ſay, I do not mean that you ſhould runne to the Father, as though I were not able to teach you, no man can go to the Father; he dwells in light that is unaproachable, no man can come to the Father but by me. Mat. 11.27. All things are delivered to me of my Father, &c. you ſee here, that is not the meaning of it, Chriſt is a ſufficient Doctor, he is the great Prophet of his Church, and is able to inſtruct his people, therefore that is not the meaning of it.
Secondly, not as though we ſhould ſet up a conceited diſtinction of works in the Trinity,2. Not as though we ſhould ſet up a conceited diſtinction of works in the Trinity. as though a man ſhould ſay, now a man is under the work of the Father, and then under the work of the Sonne, and then under the work of the holy Ghoſt (as ſome imagine,) ſometimes the ſoul is under the work of the Father, as when the ſoul doth not beleeve the Father draws it and pulls it; and when it beleeves, then it is under the work of the Sonne, and he works upon the conſcience, and juſtifies, and ſanctifies it; and afterwards it is under the work of the holy Ghoſt, when it is ſealed with the Spirit of promiſe, theſe things are true, yet this is not the meaning, neither doth our Saviour Chriſt intend any ſuch conſtruction, neither have we any warrant for any ſuch diſtinction of works; for as this act of drawing is here given to the Father, ſo John 11. it is given to the Sonne; When I am lifted up I will draw all men unto me, and as we ſay the ſoul hears the Father, ſo it heares the Son alſo, John 5.25. ſo that theſe are but conceits, and as the ſeal is given to the Spirit, ſo it is given to the Father and the Son ſometimes, therefore to ſay that the ſoul is now under the work of the Father, and now under the work of the Sonne, and now under the work of the holy Ghoſt, theſe things are not warrantable in Scripture; but the meaning is this, our Saviour meeting with the ſtubbornneſſe of the Jews that would not believe, but murmured and repined at his doctrine; he puts in this, no man cometh unto me, except the Father draweth him, he means their utter inability of coming to him by nature, unleſſe it be given them from above; if he had ſpoken of it againe, may be would have ſaid no man cometh unto me, except the Spirit draweth him; you muſt know that all the acts of the bleſſed Trinity are indevidable; 'tis true, the Father, as he is firſt in order of ſubſiſtance, ſo he is firſt in order of operation and working, but look what one works all work, one act flows from them all, as it is ſaid, you are waſhed in the Name of the Lord Jeſus Chriſt, and the Spirit had a hand in the ſame work, they all do the ſame work; for any further meaning of this, I know not any warrant.
The ſecond thing is,2. What is this voice? what this voice is that the Father doth ſpeak to the ſoul, and ſo the ſoul is made to come to Chriſt?
I anſwer,Not diſtinct from the word preached. you muſt not conceive that here is any voice diſtinct from the Word, it is but imaginary and notional, when men dream of any other Relations beſides the Word; it is not a proper, but a metaphorical ſpeech, and it conſiſts in two things.
Firſt, in opening a mans ſenſes.
Secondly, in removing a mans lameneſſe and inability.
Firſt, in opening a mans ſenſes,Conſiſts, 1. In the opening a a mans ſenſes. in opening a mans underſtanding, a mans underſtanding is quite blinded, and cannot ſee the things of God; and though a man literally know all the Scripture, yet notwithſtanding there is a veile upon his eyes, and he doth not ſee the excellency and glory of it; now when the Spirit of God comes and anoints a mans eyes, and takes away the ſcales that they fall off from his eyes, the man now begins with open face to ſee the glory of God, and the glorious Goſpel of God; the natural man ſaw the Goſpel to be a glorious thing, yet the God of this world blinded his eyes that he could not ſee it in this glorious manner; now when the Spirit of the Father comes to call a man effectually, he doth anoint a mans eyes, Eſay 35.5. The eyes of the blinde ſhall ſee, he makes a man to ſee the wonders of Gods Law, to ſee his gracious promiſes in Jeſus Chriſt, the freeneſſe of them, the indifferency of them, that they are propounded to every man that hath an heart to them, and hungers and thirſts after them; ſo that the Lord doth as it were ſay to the ſoul, here are the promiſes, here you ſee them, beleeve in me, this is the ſpeech of the Father, theſe are the promiſes, this is the happineſſe, if you will embrace it, you may be happy for ever; now the world, and profits, and pleaſures are not ſuch a thing, you may be damned for all them, therefore come unto me and you ſhall have eternal happineſſe; thus the Spirit of the Father ſheweth the ſoul the glory of the wayes of Jeſus Chriſt, and the glory of the promiſes, here they are, beleeve, that is the firſt.
Secondly, he opens the ſenſe of hearing, for as the minde of a man is ſtark blinde, and cannot ſee the things of God; ſo the heart of a man is ſtark dead, and cannot hearken to God; a man hath no ears by nature to hear God ſpeak to him, till the Lord comes and opens his ears, as the Prophet ſpeaks, Eſay 35.5. The ears of the deaf ſhall hear; when the Lord comes to open the ears of the deaf, now the ſoul begins to hear, before it was like the deafe adder, that could not hear the voice of the charmer, charme he never ſo wiſely; though he heard never ſo many Sermons, he yet heard none, his hearing was to no purpoſe, in hearing he heard, but perceived not; but when the Lord comes and takes away the uncircumciſion of the eare; the ſoul now begins to heare and hearken to him; now the ſtone begins to vaniſh out of the heart, and fleſh and feeling comes in the place thereof; the ſoul is ready to ſay as Samuel, Speak Lord, thy ſervant heareth; now the ſoul begins to hear a Sermon, to hear a counſel, to hear a threatning, when the Lord begins to open the ear, this is another thing whereby the ſoul is able to hear what the Lord ſaith.
Again,2. In taking away a mans lameneſs. this voice conſiſts in taking away a mans lamneſſe, for as a man was perverted, and this was taken away by opening the ear, yet now a man is lame, and cannot come to Chriſt, therefore the Lord takes away his lameneſſe, Eſay 35.5. The feet of the lame ſhall walk; Firſt, he makes the ſoul walk, and afterwards run, and at laſt to flie as an Eagle; Firſt, it walks, you ſhall walk in my ſtatutes, and afterwards runnes and flies as an Eagle, thus you ſee what this voice is.
Now there be two reaſons why it is called a voice.Called a voice, 1. Becauſe it is joyned to the word. Firſt, becauſe it is a thing joyned with the Word, becauſe it is all one together with the Word, as Rom. 10.17. Faith comes by hearing, he doth not mean their onelyonly outward hearing, for faith will not come by outward hearing, but he means the hearing of the outward ear, and this hearing of the Father ſpeaking to the heart, and ſo faith comes
Secondly,2. Becauſe it hath a ſimilitude of a voice. becauſe it hath a ſimilitude of a voice, the ſoul doth as it were hear a voice ſpeaking to it, not as though the acts you heard of even now can diſtinctly be known, he doth them not vocally, he doth not open the eyes, and open the ear vocally, but as the blind man ſaid, One thing I know, that whereas I was blind, now I ſee; but how he came to ſee, that he could not tell; ſo when the Spirit comes and ſpeaks to his heart, a man can tell no more the way of the Spirit then he can tell how the wind blows, or the faſhioning of the bones in the womb; what man can expreſſe the manner of Gods ſecret working? could the Apoſtles ſee the breath of Chriſt breathed upon them, when he ſaid, receive ye the holy Ghoſt? no, they could not; the acts of the Spirit upon the ſoul cannot be diſcerned, but as the blind man ſaid, once I was blinde, but now I ſee, ſo a man may ſay, whereas I was deaf, now I can hear the voice of God; and happy is the man that can ſay this, but the things cannot be diſcerned, but at the ſame time, when the Lord works theſe acts; the ſoul doth as it were hear a ſpeech, mentally and ſpiritualy in the ſoul, Eſay 30 22. Thou ſhalt hear a voice behind thee, ſaying, this is the way, walk in it, ſo the Lord ſpeaks to the ſoul, this is the way, and this is the promiſe, and this is the Goſpel of peace, and this is the mercy that I offer unto thee, beleeve it, the Lord makes the ſoule as it were heare a voice, the Lord ſpeakes, and the ſoul hears, it is done after ſuch a manner, ſo effectually, as if the Lord did ſpeak to the heart; I will allure her into the Wilderneſſe, the Lord doth as it were entice a man, thus and thus it ſhall be with thee if thou wilt follow me, it is done after ſuch a manner, therefore it is called a voice.
The third thing is,Queſt. How may we know whether that ſoul hath heard this voice. how we may know whether the ſoul hath heard this voice or no?
I anſwer; firſt, there is a power goeth along with the Word,Anſw. 1. There is a power goes along with this Word. when this voice of the Father goeth with it; there is a power put into the promiſes, not only the Miniſter ſpeaks them, or the bare letter of the word utters them, but when the Spirit ſpeaks with them, there is a power goeth along with them, as John 6.44. there is a power to draw the heart; when the Lord calls a man, when he ſpeaks to a man, he puts a power into the promiſe, that it draws the heart of a man, the truth, the goodneſs, the excellency, freeneſſe, attainableneſs of it, the Lord puts a power into theſe things to draw the heart, ſo that that man is drawn to look after heaven, and come to God from day to day, the excellency and incomparable worth of theſe things, having the power of God in them, woeth the heart, and enticeth it, and draws it, and hales it to come to God, and weaneth it from the world, and he lets them go more and more, not ſeeing ſuch worth in them to draw his minde away more and more; hence the Goſpel is call'd the power of God to ſalvation, Rom. 16.6. when God calls a man by the Goſpel, he puts a power into all the promiſes, to draw a man home, to pull a man effectually and powerfully unto him, he is enamoured of them, and muſt have them, and will have them, and caſts himſelf upon God, for the having of them, when any ſoul obeyeth the call of God, what is the reaſon that it obeyeth it? it feels a power in the Word, in the promiſes of God, when he hears it preached, as 1 Theſ. 1.5. Our Goſpel came not unto you in Word onelyonly, but in power; the Lord calling of theſe good, Theſ. By his grace, there was a power went along with the Word, and made them receive the Word, and that drew their hearts to take it, though by nature they were averſe from it, though by nature they were ſtubborn, and rebellious, and would not ſubmit to the Goſpel, yet when the Lord puts this power into the promiſe to overwoe the ſoul more then luſts and ſinnes, and things of the world could do; more then the inclinations of the ſoul could do, it came with a ſtronger power then all theſe to the ſoul, and this made the ſoul hear this voice.
Secondly, he that hears this voice, hears more then a man, or any creature;2. This voice makes one hear more then any creature can ſpeak. ſay unto him beleeve, ſaying unto him, come unto Chriſt, caſt thy ſelfe upon God, here is mercy, here is a promiſe; here is peace that thou needeſt, when he doth not onelyonly hear the Miniſter ſay it, all the Congregation hears him ſpeak it, and no man ſtirs, but when a man hears more then a Miniſter ſay ſo, he feels ſuch a coming of the Word to him, that all the created powers in heaven and earth could never move him in that manner, then he heares the voice of the Spirit of God, for when God calls a man effectually; he makes the Goſpel a glaſſe for a man to ſee the glory of God thorow, as you may ſee, 2 Cor. 3.18. he means by the glaſſe there, the Goſpel; the Lord when he calls a man, he makes the Goſpel a glaſſe to him, that he may behold the glory of God, the infinite graciouſneſſe and lovelineſſe of God, the infinite goodneſs, happineſſe, and bleſſedneſſe of God, and what an infinite fountaine of all goodneſſe he is in his own Son Jeſus Chriſt; he lets him ſee, not only the Goſpel; every man ſeeth the Goſpel, but every man hath not this glaſſe, it is not this glaſſe to him, to let him ſee the glory of God; when God turns a man he comes with this glorious light thorow the Goſpel to his ſoul, there is a great light ſhines from heaven about a man, as there did about Saint Paul; the Goſpel it ſelf a light, and every man ſeeth this light, but there is darkneſs upon the minde ſtill for all that, but when God calls a man there is a great light comes into the ſoul, you are a choſen generation, &c. 1 Pet. 2.9. mark, there is a marvellous deal of light the Lord lets into the ſoul, that the ſoul can now ſee how the devil, and ſin, and the world deluded him, and how the world, and all profits and pleaſures are a meer painted thing, and are meerly vexations of Spirit; now he ſees how to diſtinguiſh between things and things, there is a glorious and a marvellous light come in, he ſees the wiles of his own heart, and how he was beguiled before, and betwitched by the devil before, he ſeeth all the folly and the Popery of his own heart; ſuch a deal of light comes in that it diſcovers all ſo far forth, as is neceſſary to bring him to God; now he ſees that his moaping and blundering upon his ſins, and condemning of himſelf, it had a form of humility, but it was nothing but pride and ſtubbornneſſe of heart, and he would rather have him be without mercy, then have it upon Gods termes; he beholding the glory of God, ſeeth the wyles and deceits of his own ſoul, this light ſheweth him the glory of God, and propounds to him theſe things, and makes him beleeve them.
Thirdly, this ſame voice of the Father, when the Father ſpeaks to a man, it is the irrefragable propounding of the promiſe to him,3. It is the irrefragable propounding of the promiſe. when the promiſes of the Goſpel are delivered in an irrefragable mannner, contrary to all the objections of the heart of man, all the pleas that can be brought againſt it, it comes in an irrefragable manner, and holds itſelf before him, that he may believe, not that he may not be tempted to the contrary, but he ſees that they are but temptations; O ſaith the ſoul, I ſee I am unwilling to do good duties, what of that? if thou wouldeſt be willing, the promiſe is free; may be, ſaith the ſoul, I am full of ſtubbornneſſe, and rebellion, and unprofitableneſs; what of that? that is nothing ſaith the promiſe, if thou come to me, I can heal thee of this ſtubbornneſſe, beleeve in me this is the way to be rid of thy ſtubbornneſſe, and to have a better heart, and more abilities, as long as it is a burthen to thee; beleeve in me, it comes in an irrefragable manner, ſo that the ſoul can ſay, I refuſed comfort all this while, as David ſaith, Pſ. 77. comfort was propounded to me, but I would not have it, I was ſullen and peeviſh, and put it off, and withſtood my own comforts, now the ſoul ſeeth its putting off of Gods merciemercy, and the forſaking its own mercies, and the gracious proffers tendred to it, I ſay when the Spirit ſpeaks this voice to the ſoul, it ſpeaks in a marvellous great and convincing manner, it ſpeaks in a prevailing manner, it ſpeaks over and above all, it ſpeaks in a raviſhing manner, it makes the ſoule ſee a cornucopia of all good, an abundant treaſury of all mercy in the ways of God, and in the promiſes of the Goſpel, it makes a man ſee that whatſoever the heart can wiſh and deſire that is good, it is there to be had, and no where elſe to be attained, it ſpeaks in an uncontroulable manner to the ſoul, that the ſoul can ſtand out no longer, but muſt come off.