The Morning Exercise Methodized, Sermon 17
OF EFFECTUAL CALLING.
ROM. 8.28.
To them who are called according to his purpoſe.
THe ſacred Scriptures are a Paradiſe, or Garden of delights: This Epiſtle to the Romans is a moſt curious and artificial knot in that Garden; this Chapter is the richeſt diviſion in that knot, furniſhed with ſweeteſt flowres of Conſolation, antidoting the remnants of corruption that there are in our hearts, and the various afflictions that we meet with in the World. This Verſe that I have read unto you, is the faireſt flowre in that Diviſion; for what can ſooner revive a drooping ſoul, than to be aſſured that all things ſhall work together for good? We (ſaith the great Apoſtle) do not think, imagine, conjecture, but know, partly by Divine Revelation, partly by our own experience, that all things; not only all Gifts, Graces, Ordinances; but all Creatures, all Providences, all Changes, Events, Occurrences, even thoſe things that appear moſt formidable; (Homo oppugnans, Ferus.Diabolus inſidians) the perſecutions of men, the temptations of the Divel, ſhall work not ſingly and apart it may be, but together for good.
For good! Yes, but it is unto thoſe that be good. Hands off wicked and profane wretches; you have no part nor lot in theſe heavenly conſolations. Away baſe Swine, to your ſties, to your muck and mire, theſe pearls are not for you. Out ye Dogs, to the garbidge that lieth upon the Dunghill, the childrens bread is not for you. We know that all things ſhall work together for good unto thoſe that love God: why ſo? becauſe they are called according to his purpoſe; ſo Paraeus expoundeth the place, and with him I perfectly agree:
Iſa. 14.27.That which God hath purpoſed, ſhall not be fruſtrated: The Lord of Hoſts hath purpoſed, and whe ſhall diſannul it? his hand is stretched out, and who ſhall turn it back? What man will ſuffer his purpoſes, thoſe purpoſes that he taketh up with beſt advice, and moſt mature deliberation, to be diſappointed if he have power to accompliſh them? the holy purpoſes of God, as they are ordered and directed by infinite Wiſdome, ſo they have infinite power to bring them to paſſe; ſo that if I can ſay God hath a purpoſe to ſave me, I may ſecurely ſmile at all the attempts of men and devils againſt me; and if I can ſay, God hath Effectually Called me, I may be ſure God hath choſen me, and hath a Purpoſe to ſave me; for all the links in the golden Chain of ſalvation are even wrought, not one of them wider or narrower than another; if God have Choſen, he will Call; if God Call, he hath Choſen. Once more, if I can ſay I love God, I may be ſure I am Called; for I cannot love God, except I have ſome acquaintance with him, ſome ſenſe and experience of his love towards me. So then all our conſolations are ultimately reſolved into the Purpoſe of God; this is the baſis and foundation of them all; that Purpoſe appeareth by our Effectual Calling; and that Calling appeareth to be Effectual by our love to God. Hence the concluſion is certain, That all things ſhall work together for good to them that love God, to them that are Called according to his Purpoſe.
But I forget my ſelf; you have heard in former Diſcourſes, under what a ſad, ſoul-killing diſeaſe poor man laboureth in his natural condition; you heard likewiſe of a Soveraign remedy provided in the blood of Chriſt: I am now engaged to ſpeak to the application of that remedy in our Effectual Calling.
This Effectual Calling, according to Saint Augustine, is ingreſsus ad ſalutem, our entrance into a ſtate of ſalvation; the firſt ſtep whereby God his predeſtination deſcendeth to us, and we again aſcend to the glory predeſtinated. The Doctrine I preſent from my Text may be this; There are ſome perſons in the World that are Effectually Called; or which is all one, which are Called according to the Purpoſe of God.
There is a Call of the Goſpel that is not Effectual; of this our Saviour ſpeaketh, when he ſaith, Many are Called, but few are Choſen. How many of the poor Miniſters of the Goſpel may complain of multitudes in this generation, ſaying, with the children that ſate in the Market place, Luke 7.32. We have piped unto you, and ye have not danced; we have mourned to you, and ye have not lamented! Neither the delightful airs of mercy, nor the doleful dities of judgement have moved you; but the Election will certainly obtain; and the Call that is according to Gods Purpoſe, reacheth not ears only, but hearts alſo. The houre is coming, and now is, when the dead ſhall hear the voice of the Son of God, John 5.25.
This work of grace is preſented to our view in a various dreſſe of words; in the Scriptures it is ſometimes a teaching, ſometimes a drawing, ſometimes a converſion, ſometimes a regeneration; and all theſe in divers reſpects, which I cannot ſtand to unfold.Gratia prima. Praeveniens. Operans. In the Schools it is the first grace, preventing grace, operating grace; among Divines of the Reformed way, it is an Internal and Effectual Call; Ʋocatio Alta & Efficax, after the minde of St. Auguſtine.
When it is offered to our conſideration under this notion, it preſuppoſeth two things.
1. That natural men ſtand at a diſtance from God; we do not uſe to call thoſe that ſtand hard by us; this was once the condition of the Epheſians, Ye ſometimes were far of; ſometimes;Epheſ. 2.13. when? ſurely in the time of their unregeneracy; far off; from whom? from Chriſt, from the Church, from God, and conſequently from themſelves; but how could they be far off from God? Zanchius.not in ſpaces of place; for God filleth all places with his preſence; as to his Eſſence, and providential works, he is not far from every one of us, Acts 17.27.for in him we live and move; but as to their hearts and affections, all natural men are far from God; God is not in all their thoughts, they do not know him, fear, love and delight in him, they do not breath after communion with him; even when they draw nigh unto him with their lips, their hearts are far from him. If it ſometimes happen that we call thoſe that are at hand, then uſually they are ſuch as are aſleep; ſin is a deep ſleep of the ſoul; and as ſleep bindeth all the ſenſes of the outward man, ſo ſin all the powers of the inward; a man under the dominion of ſin can do nothing for God, neither can he enjoy any thing from God; it may be he dreams of great ſatiſfactions he receiveth from the worlds dainties; but when he awaketh his ſoul is empty. Or further, if they be not aſleep, they are ſuch as mind ſomething elſe than he would have them. All natural men minde ſomething elſe than God would have them, Phil. 3.19.they minde earthly things. Herod mindeth the dancing of a lewd Strumpet, more than the preaching of the holy Baptiſt; the young man mindeth his great poſſeſſions; the Epicure his belly; the Farmer his barn; Judas his bag; the Silverſmith his Shrines; the Gadarenes their Swine; Pila e the favour and applauſe of the people. Let the beſt men ſpeak ingenuouſly, and they muſt needs confeſſe that there were many things (if I may call them things, rather nothings) which they minded more than God or Chriſt, or Heaven, more than the higheſt concernments of their immortal ſouls, the weightieſt buſineſſe of Eternal ſalvation; they were all Gallios in reſpect of theſe things, they cared for none of them, till they were rouzed out of their waking dreams by the Effectual Call of the moſt gracious God. This is the condition of every natural man.
2. It preſuppoſeth, That it is an eaſie thing with God to bring us home to himſelf; though we be never ſo far diſtant from him; to awaken us to his ſervice, though in a dead ſleep of ſin; to raiſe our minds to higher objects, though they be never ſo deeply immerſed in the things of this preſent world. Is any thing hard to the Almighty? with a word he made us, with a word he can renew us: When darkneſſe covered the face of the deep, he did but ay Let there be light, and there was light; with the like facility can he ſhine in our hearts, giving us the light of the knowledge of the glory of God in the face of Jeſus. He uttereth his voice (ſaith David) and the earth melteth. Let but God utter his voice, and the Rocks and Mountains of our corruptions will melt away like wax.
Come we now cloſer to the Point.
Toward the opening of which, I ſhall entreat your Attention to the reſolution of ſundry Queſtions.
Queſtion 1. What is this Calling?
It is the real ſeparation of the ſoul unto God; and a cloathing it with ſuch gracious abilities, whereby it may be enabled to repent of its ſinnes, and to believe in his Son. It is our Tranſlation from the ſtate of Nature which is a ſtate of ſinne, wrath, death, and damnation, to a ſtate of Grace, which is a ſtate of Holineſs, Life, Peace, and Eternal Salvation. This Tranſlation is wrought
1. By ſtrong convictions of the minde.
Firſt, Of the guilt and filth of ſin, of the danger and defilement of ſin, of the malignity of ſin, and the miſery that attends it. Once ſaith the ſoul (that is under this diſpenſation of Gods Grace) Once I lookt upon ſin as my wiſdome; now it is madneſs and folly: Once I accounted it my meat and drink to fulfill the wills of the fleſh; ſinne was a ſweet morſel,foreign. I drank iniquity like water, now 'tis a cup of trembling to me, and I fear it may prove a cup of Condemnation; Once I hugged, embrac't, and delighted in ſin as the Wife of my boſome; now I clearly ſee that the fruit and iſſue of the impure copulation of my ſoul with her, is nothing elſe but the ſhame of my face, the ſtain of my reputation, the Rack and horrour of my conſcience; and (which is more than all theſe) the provocation of the Almighty; and therefore I begin to think within my ſelf of an eternal divorce from her; I ſlept ſecurely in the lap of this Dalilah, ſhe robb'd me of my ſtrength, ſhe delivered me up to Philiſtines that dealt unworthily with me, that put me upon baſe and low employments; what now ſhould I think of? but (if it pleaſe the Lord to give new ſtrength) the death and deſtruction of them all.
Secondly, Of the vanity and emptineſs of the creature, which we have Idolized, confiding in it as the ſtaff of our hopes, breathing and purſuing after it as the perfection of our happineſs.
Thirdly, Of the abſolute need of Christ, that if he do not ſave vsus, we muſt periſh.
Fourthly, Of the abſolute fulneſſe of Chriſt, and that in him we may be compleat; if we be guilty, he can juſtifie us; if we be filthy, he can purge us; if we be weak, he can ſtrengthen us; if we be poor, he can enrich us; if we be baſe, he can ennoble us; if we be deformed and ugly, he can make us beautiful and lovely; if we be miſerable, he can bleſs us, and that with all Bleſſings in Heavenly places.
Fifthly, Of the clemency, goodneſs, meekneſs, ſweetneſs, graciouſneſs of his diſpoſition, that if any man come to him, he will in no wiſe reject him: John 6.37.Theſe things the minde is ſtrongly convinc't of, yet if there be not a farther work, a man may carry theſe Convictions to Hell with him. Therefore
2. In the ſecond place, this Tranſlation is wrought by a powerful inclination, and converſion of the will to cloſe with Chriſt upon his own termes, to embrace him as Soveraign as well as Saviour; to take him as men uſe to do their Wives, for better for worſe, for richer for poorer; to ſtick to him on Mount Calvary, as well as Mount Tabor; to welcome him into thy boſome, by bidding an everlaſting farewell to thy ſinnes. In a word, to make a voluntary tender, and reſignation of thy ſelf unto him, ſolemnly avouching, that from this time forward, thou wilt count thy ſelf more his, than thou art thine own; and the more thy own, becauſe thou art his.
This work is carried on with a moſt efficacious ſweetneſs, ſo that the liberry of the will is not infringed, whilſt the obſtinacy of the will is maſtered and over-ruled.
If you ask me, How can theſe things be? I never ſtudied to ſatisfie curioſity; but if you can tell me how the bones do grow in the womb of her that is with child, I alſo will tell you how the parts of the new man are formed in the heart; but I ſuppoſe, ſilence and humble admiration will be beſt on both ſides; if there be ſo great a myſtery in our natural generation, ſurely there is a far greater in our ſpiritual Regeneration; if David could ſay of the former, I am fearfully and wonderfully made; much more might he ſay of the latter, I am fearfully and wonderfully renewed.
Queſtion 2. Who are the Called.
Firſt, Among creatures, none but men are of the number of the called; The Angels that kept not thei… firſt estate, but left their own habitation, are never recalled,Jude ver. 6. but reſerved in everlaſting chaines under darkneſſe, to the judgement of the great day. Lord, what is man that thou art mindful of him? Pſal. 8.4.or the ſon of man that thou ſo regardeſt him?
Secondly, Among men, none but the Elect are capable of this grace; the call is limited by the purpoſe; Whom he hath predeſtinated, them he alſo called. Rom. 8.Touching theſe Elect Perſons, divers things fall under our Obſervation; As,
1. In regard of their internal condition; before this call, they are dead in ſins and treſpaſſes, blinde in their mindes, ſtony in their hearts, corrupt in their ways, even as others.
2. In regard of their outward condition; both before and after this call, they are for the moſt part poor and vile, and contemptible in the eye of the world. God puts not the greater value upon any man for a gold ring, or goodly aparrel, though the world doth. He hath choſen the poore of this world, rich in faith, and Heires of the Kingdome. Jam. 2.5. 1 Cor. 1.29.Ye ſee your calling, Brethren, how that not many wiſe m…n after the fleſh, not many Mighty, not many Noble are called. Some it may be, but not many; God ſo orders his Call, as that it may appeare, there is no respect of perſons with him.
3. Whatever the outward condition of theſe men be, there are but very few that are effectually called; few (I ſay) in compariſon of thoſe that are left under the power and dominion of their luſts, One of a City, and two of a Tribe. I tremble to ſpeak it, but a truth it is, and muſt out; Satan hath the Harveſt, God the gleanings of man-kinde; which by the way may ſerve to convince them of their vanity and folly, that make the multitude of actors an Argument to prove the rectitude of actions, as if they could not do amiſſe, that do as the moſt: Whereas a very Heathen could ſay, Argumentum peſſimi turba, The beaten Tract is moſt deceitful; Sheep go the broad way to the Shambles,Seneca lib. de vita beat. when a more uncouth path might lead them to freſh Paſtures.
Queſtion 3 Who is he that Calleth?
Who but God, that calleth things that are not, as if they were? all heart-work is Gods peculiar, the reſtraining and ordering the heart; he with-held Abimelech, not ſuffering him to touch Sarah Abrahams Wife; Gen. 20.6.and the heart of Pharaoh, while it was leaſt conformable unto the Rule of his Law, was abſolutely ſubject unto the Rule of his providence; and well it is for us, that it belongs to God to reſtrain and order hearts; otherwiſe ſad would be the condition of this Nation, of the whole world; but now if it be Gods peculiar to reſtraine and order hearts, much more ſurely, to turn, change, break, melt,Coluerunt Ethnici Venerem Verticordiam, Val. Max. lib. 8. cap. 15. Lilius Girald. Synt. 13 Jer. 31.33. and new-mould hearts. It is his Soveraign grace which we adore as the only Ʋerticordia, as the real turn-heart; therefore may we obſerve, that
1. God doth eſpecially challenge this unto himſelf. You know whoſe expreſſions thoſe are, I will give a new heart; and again, I will take away the heart of ſtone; are they not Gods? who dare make any challenges againſt the Almighty? hath not he a Scepter ſtrong enough to ſecure his Crown? thoſe that will be plucking Jewels out of his Royal Diadem, and aſcribe that to themſelves, or any creature; which is his Prerogative, ſhall finde him jealous enough of his honour, and that jealouſie ſtirring up indignation enough to conſume them. But
2. As God may juſtly challenge this work to himſelf, ſo it is altogether impoſſible it ſhould be accompliſhed by any other. For
1. This effectual vocation, is a spiritual reſurrection of the ſoul; while we are in a ſtate of Nature, we are dead; not ſick or languiſhing, not ſlumbring or ſleeping, but quite dead in trespaſses and ſinnes; when we are call'd into a ſtate of grace, then are our ſoules raiſed to walk with God here, as our bodies at the laſt day ſhall be raiſed to walk with the Sonne of God unto all eternity. Now if it be not in the power of any creature to raiſe the body from the grave of death (upon which account it is uſed as an Argument of the Divinity of Chriſt, that he raiſed himſelf) much leſs is it in the power of any creature to raiſe the ſoul from the grave of ſinne. And therefore do all true Believers experiment the power of God,Eph. 1.19, 20. even that exceeding greatneſs of power; that Might of his Power, as the Greek hath it, whereby he raiſed up Christ from the dead.
2. This effectual vocation, is a new Creation of the ſoul, whence we are ſaid to be Created in Chriſt Jeſus, when we are called unto an experimental knowledge of him, and unfeigned Faith in him; upon which account it muſt needs be Gods workmanſhip; for power of creating, is not, cannot be communicated to any creature. Though the Angels excell in ſtrength, Pſal. 103.20.and wonderful things have been performed by them, when they have as Miniſters executed Gods pleaſure in the puniſhment of the wicked, and protection of the righteous; yet the mightyeſt Angel cannot create the meaneſt worm that is; the only product of infinite power. And let me tell you, if infinite power be manifeſted in the Creation of the world, it is more gloriouſly manifeſted in the converſion of a ſinner. There is a worſe Chaos, a worſe confuſion upon the heart of man, when God undertaketh his new Creation, than there was upon the face of the earth in the Old Creation: In the earth, when it was without forme, and void, there was only indiſpoſition;Gen. 1.2. but in the heart of man, there is both indiſpoſition and oppoſition.
Well then, I peremptorily conclude that the work is Gods; Gods by the way of a principal efficiency, and not only by way of motion or perſwaſion, as ſome would have it, wherein I fear a piece of curſed brokeage for their own glory.
For were it ſo, they would be but very mean acknowledgements that do belong to God, for the change of a moſt miſerable and unhappy eſtate. Suppoſe I ſhould go to ſome wealthy Citizen, and preſent him an object of charity, uſing the moſt cogent Conſiderations which my Art and Wit could invent, to inforce a liberal Contribution; thereupon he freely parts with his mony for the relief of that indigent perſon; tell me now to which of us is he mainly engaged to return thanks? to me the mover, or to him the beſtower? I make no queſtion but your Judicious thoughts have made an award of the chief acknowledgement to the Latter. The caſe would plainly be the ſame betwixt God and us, if his only were the motion, ours the act of Converſion; his the perſwaſion, ours the performance; and if we go to Heaven, we ſhould have more cauſe to thank our ſelves, than to thank God for all the happineſs we meet with there.
Beloved, I beſeech you take heed of ſuch an opinion as this, it hath blasphemy written in the forehead of it; if it be rooted in your mindes,Scriptas habet in fronte blaſphemias. Ennodius lib. Epiſt. 2. it will breed in your hearts a confidence of your own power and abilities, and that is no better than a fine-ſpun Idolatry, and ſhall finde little better reſentment with God, th…n if you worſhipped ſtocks and ſtones.
Queſtion 4. Ʋpon what account doth God Call?
What moves the Divine Majeſty thus to buſie himſelf about a lump of ſin and miſery?
What but meer mercy? what but rich and abundant mercy?
1. It is meer mercy; When by our own merits, we were bgotten to death, by his mercy he begat us again unto life: Cum nostris meritis, generati eſſemus ad mortem, ſua miſericordia nos regeneravit ad vitam. Beda.Not by works of righteouſneſſe which we have done, but according to his mercy he hath ſaved us, Tit. 3.5. Indeed we cannot do any works of righteouſneſs before our Calling; that righteouſneſs which natural men are ſubject to glory in, is rather ſeeming than real; and that which ſhineth ſo bright in our own eyes, and perhaps in the eyes of other men, is an abomination in the ſight of God; Luke 16.15.God and men do not meaſure our righteouſneſs by the ſame ſtanderd; men account them righteous that conform to Cuſtomes, Laws, and Conſtitutions of men, if at leaſt they be likewiſe conformable to the Letter of the Law of God. But God reckons none righteous beſides thoſe that have a ſingular regard to the Spirit of the Law, (if I may ſo call it) which layeth an Obligation upon the inward man as well as the outward, which binds the heart as well as the hand; and commands not only that which is good, but that good be done upon a good principle, in a good manner, to a good end: A pitch of obedience that no natural man can poſſibly ariſe to; ſo that in the ſight of God there is none righteous, Rom. 3.10. Epheſ. 2.3.no not one. We are all by nature, children of wrath as well as others: Children of wrath we are by our own deſert; if ever we become Children of Grace, it muſt be by his mercy.
2. As by meer mercy, ſo by rich and abundant mercy in God, it is that we are called. There is a greatneſſe of love, in the quickning of thoſe that are dead in ſins together with Chriſt. There is mercy in that we have our lives for a prey;Eph. 2.4, 5. mercy in all the comforts and accommodations of life; mercy in the influences of the Sun; mercy in the dropping of the Clouds; mercy in the fruitfulneſs of ſeaſons; mercy in the fulneſs of barnes; the yeare is crowned with the goodneſs of the Lord; but this is a mercy above all mercies, That we are called from darkneſs unto marvelous light, and from the power of Satan, to the ſervice of, and fellowſhip with the only living and true God; other benefits are extended to the worſt of men; nay, the very Devils have ſome taſtes of mercy; but this of an Effectual Calling is (as I ſaid before) communicated to none but thoſe that God hath choſen; Other bleſſings and benefits, though they be good in themſelves, yet they cannot make us good; they are but as trappings to a Horſe, which if he be a Jade, make him not go the better, but the worſe; but here God works a marvelous change for the better; once the man ran away from God and himſelf, but now he inſtantly returns; once he was a hater, a fighter againſt God; but now the weapons of his hoſtility are laid down, and he thinks he can never do enough to expreſs his love; once he was darkneſs, but now he is light in the Lord; once dead, but behold he lives. Finally, Other bleſſings and benefits can never make us happy, but as they finde us miſerable, ſo they leave us; we may, and are too apt to bleſs our ſelves in them, yet God never intended to bleſs us in the ſole enjoyment of them.
But oh how happy is that man, that God hath effectually called to himſelf! his boſome ſhall be his refuge in all ſtorms; his grace, his ſufficiency in all temptations; his power his ſhield in all oppoſitions; But let the Text ſpeak, All things ſhall work together for his Spiritual and Eternal good.
Before I part with this Point, I ſhall acquaint you with an Expoſition of my Text, utterly inconſiſtent with the Doctrine I have delivered, and the truth it ſelf, and very unworthy of the Authours of it. This it is, That here we are ſaid to be call'd not according to Gods purpoſe, Chryſ. Theod. Theoph.but according to our own purpoſe; to hear and obey his call. And perhaps upon this the Papiſts have grounded their merit of congruity; but this muſt needs fall, if we conſider but this one thing among many, that thoſe that have been fartheſt off the Kingdome, have been fetcht into it; and thoſe that have not been farre from the Kingdome of God, have never come nearer it. God doth not alwayes take the ſmootheſt, but the moſt knotty pieces of Timber, to make pillars in his houſe. He goes not alwayes to places of ſevereſt and ſtricteſt Diſcipline, to pick out ſome few there to plant in his Houſe; but he goes to the Cuſtome-Houſe, and calls one thence; to the Brothel-Houſe, and calls another thence: And if yet you inſiſt upon the purpoſe of man, as an inducement to the call of God, pray tell me what was Sauls purpoſe, when God met with him in the way to Damaſcus? Had he any other purpoſe than to perſecute the Diſciples of the Lord?
Enough of that.
Queſtion 5. By what means are we Called?
Sometimes without means; as in perſons not capable of the uſe of them; there is higheſt Caution amongſt the people of God to avoid that ſin; (nay, the very appearance) of limiting the holy One of Iſrael.
Sometimes by contrary means, the greatneſs of a ſin being ordered by God to ſet on the converſion of a ſinner, as when a man is wounded with the ſting, and healed with the fleſh of a Scorpion;Gaffarel. or as when we make triacle of a Viper (a moſt poyſonous creature) to expel poyſon.
Sometimes by very unlikely means; as when by ſome great affliction we are brought home to God, which in its own nature, one would think ſhould drive us farther from God; as there is no queſtion but it doth the Reprobates, who are ready to tell all the world what King William Rufus told the Biſhop (if the partial Monk do not belye him) God ſhall never make me good by the evil I ſuffer from him;Nunquam me Deus bonum habebit pro malo quod mihi in…ulerit. Edmerus in Hiſt. Ser. 2. de Spirt. Sanct. tom. 4. or which is yet more unlikely, when we are brought home by proſperity, God overcoming our evil with his good, heaping as it were Coals of fire upon our heads, and ſo melting us into kindly contrition. Gerſon in a Sermon of his, tells us of a moſt wicked Prieſt, that when he was preferr'd to a Biſhoprick, became exemplarily holy; but ſuch a Convert is (rara avis) ſeldom to be found.
Alwayes this work is carried on by weak means; Thus I have heard it credibly reported, that a ſentence written in a window, and accidentally read by an inveterate ſinner, pierc't his heart, and let out the corruption thence; the ſentence was that of Austin, He that hath promiſed pardon to the penitent, hath not promiſed repentance to the preſumptuous ſinner. Thus Austin was converted with a Tolle, lege, Take up the book and read; the Book was the New Teſtament; the place he opened was the Epiſtle to the Romans, where he firſt caſt his eye upon the thirteenth Chapter, the words theſe, not in gluttony, and drunkenneſſe, not in chambering, and wantonneſſe, &c. This ſtroke him home.
But the moſt ordinary means of our Effectual Calling, is the Preaching of the Word; which though the world account fooliſhneſs, 1 Cor. 1.18. An eſſe ſibi cum Christo videtur. Qui adverſus ſacerdotes Chriſti facit? Cyprian de unit. Ec. Edit. Goul. Sect. 15. 1 Cor. 4 15.is the power of God unto Salvation. And though by other means men may be called, yet ſeldom or never any are called that neglect and contemn this; God delights to honour his own Ordinances, and to credit and encourage his Miniſters; and becauſe he is pleaſed to make uſe of the Word they Preach as ſeed, therefore it it his Will and pleaſure that his people ſhould own and reverence them as their Fathers. In Chriſt Jeſus I have begotten you through the Gospel; and therefore I am confident, they can have no good evidences of their Chriſtian Calling, that ſecretly deſpiſe, openly revile, ſecretly undermine, openly oppugne the Miniſterial Calling. Chriſt will not own them as his Children, that refuſe to honour his Miniſters as their Fathers. He that deſpiſeth you, deſpiſeth me.Luke 10.16.
So much for anſwer to the fifth Queſtion.
Queſtion 6. What is the end of this Call?
What but that which is the end of all things, the glory of God? what but that which ſhould be the end that all men ſhould aime at, the ſalvation of their ſouls? Here we may ſee the glory of Gods free grace and mercy, the immutabilitie of his purpoſes, the holineſs of his nature, in that he makes us fit for communion with himſelf, before he admits us to it;Col. 1. the wiſdom of his Counſels; and laſt of all, the exceeding greatneſs of his Power; For though the Effectual Calling of a ſoul be no miracle, yet there is as much power manifeſted in it as in any miracle that Chriſt wrought; yea, as in all the miracles which he wrought if they be put together: For here the blind eyes, and deaf ears are opened, the withered hands, and lame legs are reſtored, the bloody iſſue ſtanched, the Leper cleanſed, Legions of Devils caſt out, the dead ſoul raiſed to walk before God in the Land of the Living; In a word, the water is turned into wine; the water of contrition, into the Wine of ſweeteſt ſpiritual Conſolation.
Queſtion 7. When is the time that God calls?
As the perſons are choſen, ſo the time is appointed; called therefore the acceptable yeare of the Lord, the accepted time, the day of viſitation, the day of Salvation. What hour of the day God will pleaſe to call any perſon in, is to us uncertain; this only is certain, that we muſt be call'd within the compaſs of this preſent life, or elſe we ſhall never be call'd. There's no Preaching to ſouls in the Priſon of Hell, no conſtituting of Churches there; if the Spirit of God be not our Purgatory fire here, in vain ſhall we look for any other hereafter. Thus briefly of the ſeventh Queſtion.
Queſtion 8. What are the Properties of this Call?
2 Tim. 1.9.Firſt, It is a Holy Calling; holy is the Authour of it, holy are the means of it, holy are the ends of it, holy are the Subjects of it; God is the Authour, the Word is the means, holineſs it ſelf the end, none but holy men the Subjects.
I cannot but wonder at the impudence of profane men, that they ſhould call themſelves Chriſtians, that they ſhould call God Father, that they ſhould call Chriſt Saviour; if they be Chriſtians, where is the ſavour of thoſe precious oyntments, thoſe ſpecial graces that run down from the head unto all his members, and give the only juſt reaſon why we ſhould be denominated Chriſtians?
I wonder the meer civil perſon can ſleep ſo ſecurely with his ſhort covering; he boaſts of a righteouſneſs, and is a meer ſtranger to holineſs; he ſeparates thoſe things which God hath perfectly and inſeparably united. Holineſſe and Righteouſneſſe God hath ſo knit and coupled together,To ſerve him in holineſſe and righteouſneſſe, Luke 1. that he reckons no ſervice performed to him where either of theſe is wanting. It is a part of our Righteouſneſſe to be holy in our converſe with God. It is a part of our Holineſſe to be Righteous in our converſe with men. Therefore I ſhall adde the deceitful hypocrite unto the deceived equilliſt; the one drawing as near to God with his external righteouſneſs, as the other doth with his pretended Holineſſe; both ſtand at a diſtance from him, he beholds them afar off; and though he hath Called them to be Saints, 1 Cor. 1.2.yet they are not Saints by an Effectual Calling.
Phil. 3.14. Hebr. 3.1.Secondly, It is an high and heavenly Calling; a learned Critick ſuppoſeth that the Apoſtle in beſtowing this Epitath (high) upon our Calling, Grotius. Dr. Hammond. foreign.alludeth unto the Olympick games; (an alluſion which indeed he much delighteth in throughout all his Epiſtles) there the Maſter, a Ruler of the game, who was alſo the Keeper and Beſtower of the prize, ſtood upon the higher ground, called to thoſe that were engaged to that noble exerciſe, to begin the Race; proportionably unto this, Chriſtians having a Race ſet before them, Hebr. 12.1.which they muſt run with patience at the call of their great Director, who utters his voice from heaven unto their hearts, they firſt ſtart; ſo that the Calling is high, becauſe we are Called from on high; but this is not all; for beſides that, it is an high way, though it be no common way that we are Called to run in; all the exerciſes and employments that a Chriſtian is Called to, they are exceeding high; ſuch as are the ſervice of God, the mortification of luſts, the fighting againſt principalities and pow…rs of darkneſs, the trampling upon all the gilded gliſterring vanities of this world; ſuch are the denial of a mans ſelf, the taking up the Croſſe daily, the following of Chriſt, and the ſhewing forth all his vertues that hath called us; ſuch are warme devotions, ſpiritual meditations, fervent ſupplications, holy breathings and aſpirings after communion with the ever bleſſed God, in a conſcientious uſe of his Ordinances; all theſe are employments too high for thoſe that are skild in nothing elſe but Satans and the Worlds Drudgery; too high for any but thoſe that are endued with grace and power from on high to perform them.
Yet farther, this Calling is high, not only in regard of the Director and the Race; but in regard of the prize, as the reward that we ſhall receive from the righteous Judge. What is the end of our faith, but the ſalvation of our ſouls? 1 Pet. 1.9. All the prizes were not equally valuable, See Learned Dr▪ Hammond upon Phil. 3.when we come to the Goale, here we finde no Tripodes, Shields or Caps; but Crowns, and no mean Crowns, but glorious ones; no fading Crowns, but everlaſting ones: Who would not (with the Apoſtle) but preſſed toward the mark?
Laſtly, That we may have greater comfort and aſſurance, that we ſhall not wax weary, and faint in our courſe, and conſequently not miſſe of thoſe glorious rewards. There's no Calling that hath ſo high and heavenly aſſiſtances as this hath; God that calls to this Race, engages his power to carry us through it: The Son of God intercedes for us; the Spirit of God is ready to comfort us; the Angels of God have the charge of us to keep us, ſo that we ſhall not daſh our feet againſt a ſtone; the ſpirits of just men made perfect, though they be not acquainted with our particular wants, yet in general they tender our conditions, and help us by their prayers; all the people of God are conſtant ſollicitors for us at the Throne of Grace, beſides thoſe helps they afford us by their watching over us by their counſels, inſtructions, admonitions, rebukes, examples; the chearfulneſſe, and alacrity of ſome in the ways of God having a great and happy tendency to prevent the wearineſſe and diſcouragements of others. Thus it is an high Calling.
Thirdly, It is a Call without a ſound; or if it have any, it is heard by none but them to whom it is directed. A good Divine calls it an in viſible Call. Vocatio inviſibilis. Alting.Occultis itineribus ſapor nobis vitalis infunditur, as Ennodius ſpeaks, by hidden paths and paſſages the vital ſavour is infuſed into us; the ſeed grows up we know not how; Mark 4.26.the Spirit ſecretly winds himſelf into the ſoul. Chriſt comes into our hearts, as he did into the houſe where his Diſciples were met,John 20.26. the doors being ſhut. Thus it is ordinarily, though I will not deny but that ſometimes it may be o…herwiſe.Acts 2.1. The Spirit may come with a mighty ruſhing, and Chriſt with holy violence break open the doors of our hearts. Saul could well tell the time and other cir umſtances of his converſion;Divina gratia adhuc in utero matris impletus. Cypr. in Epiſt. ad Jubaianum. but it is likely the holy Baptiſt cou…d not, in whom the Father ſaith, there was a Spirit of grace as ſoon as a Spirit of life. The corruptions of ſome will out as it were by inſenſible breathings; but ſo obſtinate and inveterate are the ſpiritual diſtempers of others, that they muſt have ſtrong Vomits, violent Purges, and all little enough to clear them; for a man of a good nature, (as they call it) liberal education, much reſtraining grace, to take and give notice punctua…ly when his ſtate is changed, is very difficult; whereas this is no hard matter for a groſſe and ſcandalous piece of debauchery, becoming afterwards an example of piety. We muſt not expect the ſame account from Mary Magdalen, and Mary the mother of our Lord in poi t of Converſion; yet they both rejoyced in Chriſt as their Saviour.
This I have the rather ſpoken, that I might enter a Caveat ag…inſt thoſe rig…d and ſevere Tryers of mens ſpiritual eſtates, whom (as I have heard) nothing will ſatisfie but the Preciſe time of Converſion. I acknowledge theſe men great Artiſts, and good Work-men, but it is in frami g New Racks for mens Conſciences, ſince the Old Popiſh ones are broken. I make no Queſtion b t a weak Chriſtians ſoul may be as ſadly ſtrained to give an Account of his Graces, as it would have been to give an Account of his Sinnes, had he lived in the dayes of Auricular Confeſſion. Beware my Fr…ends of the Devils Sophiſtry.
Fourthly and laſtly, It is an Immutable Call; immutable as God Himſelf, as his Electing Love the living Fountain from whence it ſprings: Not as the World loves, doth God love; they love to Day, and hate to Morrow, wearing their Friends like Flowers, which we may behold in their Boſomes whil'ſt they are freſh and ſweet, but ſoon they wither, and ſoon they are laid aſide: whereas the love of God to his people is Everlaſting, and he wears them as a Signet upon his right Hand, which he will never part with: Not as the World gives, doth God give; Men give liberally, and repent ſuddenly; but the Gifts and Callings of God are without Repentance.Rom. 11.29.
So much for the properties of this Call; and ſo much for the opening of the point.
Shall I ſpeak a word or two of Application?
APPLICATION.
Beloved in the LORD, I have anſwered you many Queſtions; I beſeech you anſwer me a few. Me, ſaid I? Nay, anſwer them to God and your own Conſciences.
Firſt, Are you of the number of the Called? Called by the Goſpel I know you are; but that may be your miſery. Are you Called according to the purpoſe? that only can be your Happineſſe. Is your Calling Inward and Effectual? We hope it is: why? we have ſome Convictions, ſome Inclinations to good; ſo had Herod, ſo had Agrippa; ſo may a Reprobate by the common work of the Spirit. I would be loth you ſhould be but almoſt Chriſtians, leſt you be but almoſt ſaved. Tell me then, is the whole frame of your hearts altered? Is ſinne odious? Is Chriſt precious? Doth the prcie of heavenly Commodities riſe in your hearts, and the price of earthly Trumpery fall? Do you love God, and his Sonne Jeſus Chriſt in ſincerity? Then I can aſſure you, not in the word of a mortal man, which is as good as nothing; but in the Word of God that cannot lye, even in the words of my Text, You are Called according to his purpoſe.
Secondly, If you be Effectually Called, Why do you not anſwer that Call, in receiving Chriſt in all his Offices, in obeying Chriſt in all his Commands, in meeting Chriſt in all his Ordinances?
Why do you not give all Diligence to make your Calling and Election ſure? Shall the Children of this World ſtill be wiſer in their Generation than the Children of light? They reſt not till they have aſſured (as they ſuppoſe) their Earthly Tenements; Why do not we beſtir our ſelves as much to Aſſure an Heavenly Inheritance?
Why are you not more thankful for this Grace? Why are you not more joyful in it? How did the Wiſe men of the Eaſt rejoyce, when they found Chriſt born in Bethlem? Is it not matter of greater joy to finde Chriſt born in your hearts? Tell me, is it nothing to have your Names written in the Book of Life? To have God for your Father? Chriſt for your Husband and Brother? The Spirit of Chriſt for your Comforter? The Angels for your Servitors? All the Creatures at your Beck?
Theſe are the Noble Priviledges of thoſe that are Called according to the purpoſe of God: How can they but rejoyce in them, and ſing of the mercies of the Lord for ever?
Why are you not more careful to walk worthy of this Grace? There is a Decorum, Epheſ. 4.1.a ſeemlineſſe that appertains to every Calling. This made Scipio that he would not accept the offer of an Harlot, becauſe he was General of the Army: And when Antigonus was invited to a place where there was none of the beſt Company, he was well adviſed by one to remember he was a Kings Sonne. When you ſuffer your ſelves to be drawn away by your luſts, to be enſnared by the World, to be captivated by the Divel, you forget the Decorum, that ſhould attend your Chriſtian Calling: Remember I beſeech you,
Firſt, That it is a Holy Calling, and therefore be ye alſo Holy in all Manner of Converſation. Methinks it ſhould ſound as harſhly in our ears to hear of a dark Sun, as a wicked Chriſtian.
Secondly, It is an High Calling; Do you live High, Scorne Baſeneſſe, Bluſh to appear in your Old Raggs, To be ſeen Catering for your Luſts as you uſe to do; Crown your ſelves with the Starres; Cloath your ſelves with the Sunne; Tread the Moon under your Feet; Let the Goſpel be your Crown; Let Chriſt be your Cloathing; Let the World be your Foot-ſtool; Let Hidden Manna be your conſtant Dyet; Keep Open Houſe to all Comers; Set your Spiritual Dainties before them; Bid them feed Heartily and Welcome: And for Diſcourſe, Tell them what great things God hath done for your Souls!
Thirdly, It is an Heavenly Call; Let your Converſations be in Heaven, you have a good Correſpondent there: Maintain a conſtant Trade and Traffick thither; Expect Returns thence: Lay up your Treaſure there, where neither Moth nor Ruſt doth corrupt, nor can Thieves break through and ſteal; Be alwayes preparing for your paſſage thither.
Fourthly, It is an Immutable Call: Do not droop and hang your Heads for the Changes and Mutations there are in the World; The Foundation of God ſtandeth ſure, (though the Foundation of States be Overturned, Overturned, Overturned) the Lord knoweth who are his, and will cauſe all things to Work together for their good.
But what if now there be many amongſt you that are not Effectually Called?
In the third and laſt place I addreſſe my ſelf to them.
Men and Brethren, if you have any ſenſe of the excellency of your Immortal Souls, any Love to them ſutable to that excellency; any care and ſolicitouſneſſe ſutable to that love: Do not reſiſt the Holy Ghoſt; Make the beſt Uſe you can of the Means of Grace: To day if you will hear his Ʋoice, harden not your hearts; If he now Knock at the Door of your hearts, and you will not Open; you know not how ſoon you may come to Knock at the Door of his houſe, and he will not Open.
Diog. Laertius. Thal.It is Reported that Thales, one of the Grecian Sages being urged by his Mother to marry, told her at firſt, it was too ſoon; and afterward, when ſhe urged him again, he told her it was too late. Effectual Ʋo…ation is our Eſpouſal unto Chriſt; all the time of our life God is urging this Match upon our Souls; his Miniſters are ſtill wooing for Chriſt; if now we ſay it is too ſoon, for ought we know the very next Moment our Sunne may ſet, and then God will ſay it is too late. They that are not Contracted to Chriſt on Earth, ſhall never be Married to him in Heaven.