Effectual Calling and Election 2, Sermon 2
SERMON II.
1 PET. 2.10.
Wherefore the rather, Brethren, give all diligence to make your Calling and Election ſure.
HAving in the morning finiſh'd the Doctrinal part of this general Point, I ſhall now only make a ſhort Uſe, and then paſs to the particulars wherein you ſhould be diligent.
Ʋſe 1 1 Now, Is this true, That in all matters of ſoul concernment, you muſt put forth a great deal of diligence? Then firſt in applying this Doctrine, I muſt proceed by way of Caution: and I ſhal lay down four Cautions, that you may not run into any miſtakes about this Point.
Caut. 1 Firſt, That though God cals for a great deal of diligence at your hands, in the matters of your ſouls, yet this doth no way preſuppoſe, as if you could draw out, or put forth this diligence, by your own native power; but that God that commands you ſtrength, that God muſt give you ſtrength to do what he commands. Pſal. 68.28. Thy God hath commanded thy ſtrength: What then? can a man therefore put forth his own ſtrength? No, but the prayer follows; ſtrengthen O God, that which thou commandeſt us. Implying, that though God did command their ſtrength, they could not put it out by their own power; but they would make a praier to back the Command: Lord thou commandſt us to be ſtrong, Lord, ſtrengthen that which thou commandeſt. So that though God call for your diligence, and call for your ſtrength; yet cannot you put forth any ſtrength by your own power. Auſtine upon this Conſideration hath this paſſage: when I have a will, ſaith he, to do good, I have not a power; and when I have power, I have not a will; and herein I ſee my own weakneſſe, and that I muſt be beholding to Chriſt for ſtrength. You can as well carrie on the work of Creation, as the work of Converſion by your own ſtrength. You can as well conquer a world of armed men alone, as conquer one Suggeſtion of the Divel by your own power. Though God doth call for your obedience, and to put forth your diligence, yet this ſuppoſeth not, as if you could do this by your own ſtrength; but that God that Commands you diligence, that God muſt ſtir it up in you.
Cauti. 2 2. When God calls for your diligence in matters of ſoul Concernment, take this Caution; that you do not diſcharge your duty in expreſſing a great deal of zeal and diligence in matters of your ſoul, unleſſe you do it in a right manner, and to a right end. People think, if they can be diligent in hearing, and diligent in reading, and diligent in praying, and in receiving Sacraments; that then, they diſcharge their dutie, and anſwer the Command of my text, to be diligent. No Beloved, you do not anſwer your dutie to God in expreſſing diligence in that which is materially good, unleſſe you do it in a right manner, and to a right end. You have an inſtance in Jehu: 2. Kings 10. He was a marvellous induſtrious man in many good matters concerning the worſhip of God: at one time he kild the worſhippers of Baal, at another time he puld down the houſes where they worſhipped, and broke the graven Images in pieces. At another time he calls out to Jehonadab, to ſee his zeal for the Lord of Hoſts. Wonderfull diligent! and yet all this was not done in a good manner, nor to a right end. Not in a good manner, becauſe it was but done by halfs, not throughly; for though he deſtroyed the Images of Baal, yet he worſhipt the Idols at Bethel. And then not to a right end, becauſe he did not ſhew this zeal and induſtry out of any ſupreme reference to Gods glory, but only out of a politick end; to eſtabliſh himſelf in his kingdom, 2 Kings 10.31. So that you may put forth ſuch diligence in reading, and hearing, and in receiving, and the like; and yet, if not done in a right manner, and to a right end, you doe not perform the dutie of my Text. For take this as a Rule in Divinitie, that when God commands a dutie, all the circumſtances included in the dutie muſt be obſerved, or elſe that dutie is not done aright. As when you pray, you muſt not leave out one circumſtance or qualitie required in a prayer, if ſo, God will not accept your prayer. So here, God commands your diligence, if you are not diligent in a right manner, and to a right end, your diligence is not right.
Caut. 3 3. Though you put forth never ſo much diligence in the matters of your ſoul, all thoſe acts you do, are none or them meritorious: you do not get heaven for praying, nor get heaven for reading, nor get heaven for hearing, though haply you get not heaven without it. Cauſae ſine quibus non.Good works, they may be cauſes of Salvation in this ſenſe, Cauſes without which you cannot be ſaved; but all your obedience, and all your diligence are no cauſes for which you are ſaved, or which may any way move God to ſave you. So that though you are never ſo diligent, this diligence is not meritorious at all: Why? Becauſe to make it meritorious, ſay Divines, three things muſt concur; Firſt, The thing muſt be done freely, not as a debt. Secondly, It muſt be done with a mans own native and proper ſtrength, and not a horrowed power. Thirdly, It muſt be done perfectly. And therefore Divines ſay, (and that upon good reaſon too) That all our obedience, and all our actings in the wayes of grace cannot be meritorious: Why?
Becauſe (Firſt) We do them not as a free gift, but as a due debt: we owe God this diligence, and owe him this dutie; and therefore cannot merit, becauſe we onelyonly pay God his due. If you lend a man money, will you thank and reward him to pay you your own? No: it is your due, he ought to repay you. All duties in matters of the ſoul are Gods due, of right belonging to him, and therefore cannot be meritorious.
Secondly, This diligence, could you put it forth by your own ſtrength, you had ſomewhat wherein to boaſt; but all your diligence is put forth by a borrowed ſtrength, by a ſtrength derived from Jeſus Chriſt, by a ſtrength from the Covenant of grace; it is thence you fetch power to perform all acts of obedience, and ſpiritual diligence.
Thirdly, It cannot merit, becauſe it is not perfect: nay, you are ſo far from meriting by your obedience, that you merit nothing but hell for the defects in your obedience, and the imperfections that are remaining in your beſt ſervices.
Caut. 4 4. Take this Caution, That though all the diligence you can put forth cannot be meritorious for God to ſave you; yet take this for truth, that the more you abound in ſpiritual induſtrie in the matters of the Soul, the more likely you are to receive fuller income of joy, and fuller increaſe of grace in your ſouls: To him that hath ſhall be given, and it ſhall be given him much more abundantly: That is, to him that hath improved his graces, and uſed them wel, they ſhall be given more abundantly: Thou haſt been faithful in a little, thou ſhalt be ruler over much. The more you act, and the more diligent you are in the matters of your ſoul, the more likely you are to be eminent and increaſing in grace above others. It is a note that an Author hath upon the Apoſtle Paul. Pual was the moſt eminent of all the Apoſtles; no Apoſtle like Paul, none outſtript him. Now Divines ask the reaſon, why Paul ſhould be more eminent then the reſt of the Apoſtles, who ſaw Chriſt in the fleſh; whereas Paul ſaw him onelyonly in a viſion, and no where elſe; yet Paul was more eminent then any other Apoſtle? and they give this reaſon: Paul was in labours more abundant; Paul was more induſtrious, putting out his gifts and graces, and God did bleſſe that induſtry with a fuller increaſe of the graces of Gods Spirit then others had: So that, though God gives us not heaven for our growth in grace; yet ordinarily God intails a greater meaſure and increaſe of gifts upon the wel uſing of them while we are in the world: Open your mouthes wide, and God will fill them. The more wide we are in our deſires and expectations, the more we ſhall be filled.
Ʋſe 2 2. For Reprehenſion: Is it ſo, that in all matters of ſoul concernment we ſhould put forth a great deal of diligence? then this ſhould be a great ſcourge to that ſluggiſhneſſe of ſpirit that moſt men in the world are guilty of. What benummedneſs, and what ſluggiſhneſſe of ſpirit do moſt men lie under? Many men are as David was, 1 King. 1.1. who when he grew old, he was ſo cold, no clothes could warm him. There are many men, that haply have been hot and zealous in profeſſion; yet in proceſſe of time they are grown ſo cold, that all Ordinances can not warm them. And though ordinarily, the words of the wiſe (ſaith Solomon) are as nails and goads; they are as nails to faſten us in a courſe of profeſſion, they are as goads to put us on; every Ordinance is as a goad in our ſide, ſtill putting us on in a courſe of holineſſe: yet O that ſluggiſhneſſe, and O that deadneſſe of ſpirit that lies upon mens hearts, they go but a ſnails pace in the way to heaven; whereas they can run as faſt as a Dromedarie in the waies of ſin.
It is the Obſervation of a Rabbi, That the Snail above all other creatures, was by God pronounced unclean, becauſe of its ſlow and eaſie pace: God looks upon thee as an unclean man, and an unclean woman, that haſt a ſluggiſh and a ſlow ſpirit in matters of Chriſtianity. There are many men that like no life like an idle life; they are never wearie ſo much, as they are wearie of doing good, and wearie of duties; an hour at a Sermon, a day at a Faſt, a little time at prayer quite tires them; whereas ways of vanitie, and wayes of pleaſure, they are never weary of. It was the ſpeech of that Epicure Marcus Lepidus, O utinam loc eſſet laborare.who lying under a ſhady tree, upon a Sun-ſhine day, ſtretching himſelf, cryes out, O would to God this were to take pains to live at eaſe. There are many men as ſottiſh as he: they could wiſh, I would to God to ſit in a Tavern were the way to go to heaven; I would to God to walk in the fields, to ſit at the door on the Sabbath day, that this were the way to Heaven; many men would be ſaved more eaſily! Why, how ſhould this condemn that great ſluggiſhneſs and idleneſs of mens ſpirits, that they do ſo little in the matters of ſoul concernment?
Beloved, you have cauſe to labour, becauſe you find many that have taken pains for Heaven, that never came to Heaven. Many ſhall ſtrive to enter, but ſhall not be able, Luke 13. Had not you therefore need to take heed? Nay, Beloved, ſuppoſe (it is a ſuppoſition Aegidius hath, Si unus tantum homo damnandus eſſet caeterique omnes ſalvandi: Ego totis viribus anniterer ne eſſem ille ſolus. Talis dili gentia reſpicit tantam rem, tanta res requirit talem diligentiam.though not true, yet I ſay ſuppoſe it) that all the world ſhould be ſaved, but one man, yet, ſaith he, you have cauſe to take pains to be happy, leſt you ſhould be that one man ſhould periſh. If all the world ſhould be ſaved but one man only; if only one man ſhould be damned, I have cauſe to labour with all my might, that I be not that one man. Here then, great cauſe you have, not to ly under ſluggiſhneſs, in all matters pertaining to the ſoul. You have a great deal of work to do, and haply but a little time; if you knew the greatneſs of your work and ſhortneſſe of your time, haply you would now ſet about the buſineſs of your ſalvation. It was the ſpeech of young King Charles of Sicily, lying upon his death-bed: I have ſcarce yet begun to live, and now, wo is me, I am compelled to die. Beloved, Many of you may have cauſe to ſay thus, you have ſcarce yet done one good action, that may give you any evidence to be happie with Chriſt another day: Happily you have not yet begun to be Chriſtians, and you may be ſoon called to die; and what an affliction would this be to you, that you have hardly begun to live a life of grace, and yet you muſt die the life of nature. This diligence is converſant about many things. 1. In getting grace. Here you have a great work to do, to get grace, Above all gettings get underſtanding: And the difficulty of getting grace, doth ſhew the goodneſs of grace. As we ſay in nature, the moſt vile things, are moſt obvious to the eye, and moſt common to be found; you have ſtones and dirt every where, but things of a more excellent nature, are more hard to come by; if you would have Gold, you muſt dig into the earth; if you would have Pearle, you muſt dive into the ſea: things that are excellent, nature hath made them hard to come by: This ſhewes the goodneſs of thoſe matters which concern the ſoul, that they are very hard to be got. Prov. 22, 4. Seek for wiſdome as for ſilver, and dig for it as for hidden Treaſure. Non minor eſt virtus quam quaerere parta tueri.And then, 2. Diligence is required not only to get grace, but to keep it; and it is no leſs skil to keep grace, then to get it, the…e are ſo many temptations lie in your way. And then 3. to watch the heart, that doth conſpire againſt your graces, and againſt your ſoul: Prov. 4.23. Keep thy heart with all diligence, for out of it are the iſſues of life. 4. In examining the heart: Pſal. 64.6 The heart is deep; and Pſal. 77.6. All theſe conſidered, you have cauſe to take pains in all the matters of the ſoul.
Thus having finiſh'd this Doctrine; I now paſs to the Particulars, to which this diligence is applied. Give diligence: to what? why, To make your Calling and Election ſure. From whence, the ſecond Obſervation I ſhal draw, is this:
Doct. 2 That Chriſtians, that profeſs the Goſpel, ought to put forth a great deal of induſtry and diligence to make this ſure to their ſouls, that they are effectually called, and eternally elected. Give diligence to make your Calling and Election ſure.
Now I cannot handle this Doctrine in the bulk of it, but muſt of neceſſitie take it into parts, and handle it piece by piece, that ſo I may give you the ſtrength of the whole Obſervation in the Application of it. And ſeeing Calling lies in the front, I ſhall in a few Sermons treat of that. And the Point from thence, will be this: That,
Doctr. Chriſtians ought to put forth a great deal of diligence, to make this ſure to their ſouls, that they are effectually Called.
Beloved, This is a very material Point I am now upon, eſpecially in this deceitful age, wherein men plunge themſelves into a gulph of preſumption, wherein many times men take faith upon truſt, and Chriſt upon truſt. It is meet that you that live under the Goſpel, ſhould trie your Calling by the Goſpel, whether it be true or no; there may be an external Cal, when there is no inward calling by the operation of the Spirit upon your hearts.
In the managing of this Point, I ſhall ſhew you theſe three things.
Firſt, What Effectual Calling is.
Secondly, Why you are required to put forth a great deal of diligence, to make your Calling ſure to your ſouls?
Thirdly, By what Characters or Diſcoveries you may be aſſured in your own hearts that you are effectually called.
Firſt, What Effectual Calling is? You ſay we muſt make it ſure, therefore what is the nature of it? For anſwer, you may take this deſcription of it.
Effectual Calling is the fruit of Gods Election, whereby God of his free grace works a wonderful change in the heart of an Elect perſon, by the inward operation of the Spirit accompanying the outward Miniſtry of the word; by vertue of which, the ſoul is brought from under the dominion of ſin and Satan, into a ſtate of grace, and ſo made meet for the enjoyment of God in glory. Now I ſhal not take this apart, but commit it to your memorie and judgment to apprehend: Only in this deſcription, there are laid down four differences to diſtinguiſh effectual duplicate page duplicate page Calling from that ordinary or outward Calling that wicked men have by the Miniſtrie of the Word. As
1. Effectual Calling in the deſcription, is ſaid to be a fruit of Gods Election; but outward or general Calling is a fruit only of common providence. God by an over-ruling providence ſends the Goſpel among a people, and thereby calls them to an outward compliance and conformitie; but effectual Calling is a fruit of Gods Election.
2. It is ſaid in the deſcription, that Effectual Calling, it changes the heart, whereby God works a wonderful change in the heart: but an external Calling no way reacheth the heart, only worketh ſome kind of civil or common alteration in the life.
3. It's ſaid, Effectual Calling is wrought by the inward operation of the Spirit accompanying the outward Miniſtry of the word; whereas an External Call is only by the word, but no inward ſaving work of the Spirit at all.
4. Its ſaid of Effectual Calling, that it is from the dominion of ſin; but External Calling is only from the external acts of ſin. Indeed by an external calling the word may have that power over a man, as to reſtrain and keep in the viſible and external actings of ſin, but it no way works upon the inclination to take off the affection from ſin: wheras this effectual Calling works upon the heart, and works to the ſubduing and deſtroying of the power of ſin, as well as the actings of it.
Secondly, Why doth God require, that we ſhould put forth ſuch great diligence in making ſure that we are effectually called, by the Spirit of Jeſus Chriſt in the Goſpel? There are three Reaſons why this ſhould be?
Reaſ. 1 Firſt, Becauſe there are many profeſſing the Goſpel, that do harbour ungrounded perſwaſions that they are effectually called, when they are not. Now if many men be deceived, why may not you? And if many are apt to be deceived about this matter, have not you great cauſe to be diligent, leſt you are deceived alſo? The Jewes of old, they boaſted of their Calling; and ſaid, We have Abraham to our father: but Chriſt confutes that; If you were Abrahams children (ſaith he) you would do the works of Abraham: but you ſeek to kill me, which Abraham did not. But then they go higher, John 8.46. they were effectually called, For God is our Father: No, ſaith Chriſt, You are of your father the Divel. Thus many men run into theſe groſs miſtakes, to believe they are effectually called, when they are not. Many are called outwardly that are not called effectually, Matth. 22.14. And therefore it concerns you, not to be deceived in this great buſineſs.
Reaſ. 2 Secondly, Becauſe there is this natural aptneſs in all of us, in things that are of any value concerning the bodie; you wil be ſure to make ſure of them. It may be, if you have Braſs and Pewter, or baſer Mettals, your Kitchin ſhal ſerve for that; but things of greater value, as Pearls and Diamonds, they muſt be in the Cloſet, and in a Cabinet in that Cloſet, you wil be ſure to enſure them. Why, how much more ſhould you enſure this great and precious Jewel of Effectual Calling, that ſo much concerns your immortal ſouls? When you buy Land, you will be ſure your Title is good; to draw up your evidences, ſo as to be firm in Law. You know Merchants, if they venture a great or moſt part of their eſtate at ſea, where happily there may be hazard in the Voyage, they will run ſpeedily to enſure a great part of their Commodities. Beloved, this ſhould you do; this bodie of yours is the Ship, and the Merchandize and Freight in this Ship is your ſouls; and this Ship is going a great Voyage to Glorie, Glorie is the Port whither this Ship is to come; you ſhall meet with many dangers in your way, haply with ſtorms and tempeſts of temptation; yea, haply you may run upon the rocks of preſumption, or quick-ſands of deſpair. O now, run to the enſuring Office: what's that? why, run to ſeek the Teſtimonie of Chriſts Spirit in your own Spirit, by the word, to evidence unto you upon good ground, that the Ship ſhal be ſafe, and the Commodities brought ſecure to the Haven; that Ship, Bodie, Soul and all ſhal come ſafe to Heaven. Beloved, if men wil thus enſure their Eſtates, you have much more reaſon to enſure your ſouls. For believe it, if you make not ſure your ſouls, if you ſuffer ſhipwrack, ye are turned Bankrupts preſently; bankrupt to God, you loſe him for ever. It is ſaid of an old Uſurer, That when any man came to borrow money of him, he would hardly truſt one in twentie; and being ask'd the reaſon, Why he would do ſo? O (ſaith he) it is good to be ſure. Why (Beloved) ſhal an Uſurer in all his ways be ſo ſecure, and ſo heedful in all his disburſments, that he could ſay, It is good to be ſure? and may not I much more ſay to you, It is good to be ſure of heaven? it is good to be ſure you are effectually called by Jeſus Chriſt; it is good to be ſure that you are Chriſtians in truth, not in name only; that you are Chriſtians in Deed, not in Profeſsion only. O it is good to make your Calling and Election ſure.
Reaſ. 3 Thirdly, Chriſtians ſhould labour to aſſure this, becauſe the more aſſured you are of your Effectual Calling, the more it wil heighten and increaſe your inward peace and comfort, 1 Pet. 1.8. In whom believing, ye rejoyce with joy unſpeakeable and full of glory. It is verie obſervable, that in all the Epiſtles of the New Teſtament, where the Apoſtle ſpeaks of their effectual calling to be Saints, in the very next verſe he ſalutes them with theſe words, Grace and Peace be towards you, 1 Cor. 1.2. You are called to be Saints, Grace and peace be towards you. Rom. 1 6, 7. Called to be Saints grace and peace be multiplied towards you and ſo in everie Epiſtle beſides; to note that when a man is effectually called, the more aſſurance he hath of his calling, the more peace he hath in his own conſcience. It wil greaten your peace, and greaten your inward comforts, therefore you ſhould labour after this aſſurance of your effectual Calling.
And thus having ſhewn you what Effectual Calling is, and why you muſt give diligence to make this ſure: I now paſs to a third Querie.
What are the Characters or diſcoveries, whereby my ſoul may be aſſured that I am effectually called by Jeſus Chriſt? And in the diſpatch of this, I ſhal reſolve it only by theſe two general heads.
Firſt, You may be aſſured of your effectual Calling, if God hath taken that method with your ſouls, which he doth ordinarily take with thoſe, whom he doth effectually call.
Secondly, If the Lord hath wrought in you thoſe ſaving effects or concomitants, which do ordinarily accompanie thoſe that are thus effectually called: if theſe two things be done, you may have a ſeal, and aſſurance in your own hearts, that you alſo are effectually called. Beloved, it is not for Miniſters to flatter you: there are among many in the world, but few that are called; among many that are called, but few elected; and therefore do not flatter your ſelves. If upon trial you find you are not in the number of Gods Called ones, go home and bewail your unregerierate and unconverted eſtate. But before I can ſpeak of this method, I muſt firſt lay down ſome miſtakes, that are held by erroneous minds about the method God takes in calling a ſinner home to himſelf.
A firſt miſtake is of the Pelagians; who hold this, that a man is able to call and convert himſelf. Now this opinion doth quite exclude and juſtle out God from having any hand therein: they ſay, A Chriſtian is able to call and convert himſelf, having only a general concurrence and aſſiſtance from God.
2. Of the Arminians; and they hold this, That Effectual Calling conſiſts only in moral perſwaſions, and may be reſiſted by the perſon that is thus called; and that a man being called into a ſtate of grace, may fall from his Calling and fall from his grace, and ſo have no profit by his Calling at all; which is a moſt uncomfortable opinion; and ſurely God would never take this method in calling of his people.
3. That of the Papiſts; & they ſay, That God cals & ordains a ſinner to glorie, but it is upon the foreſight of his good works. God foreſaw how good and holie the man would be, and therefore God would chuſe and call him to glorie. But this hath no ground from Scripture neither.
4. That of the Familiſts; and they hold this, That Gods method in calling a ſinner is not by the outward Miniſtrie of the word, but it is by raptures and revelations, and by divine inſpirations, and extraordinarie waies of working: but this is not Gods uſual method, though God ſometimes take this way, as he did by Paul, who was called this way after an extraordinarie manner: Yet this is not Gods odinarie rule.
5. There is another Miſtake, and that is of thoſe who preſs a neceſſitie of ſuch meaſures of legal horrour and terror upon the conſciences of men, elſe they can never be ſaved. Sometimes Miniſters have been ſo harſh now and then, (though indeed no ſuch cauſe to blame them as is pretended) yet ſometimes laſhes break out, that men muſt be ſo and ſo humbled, in ſuch a meaſure, and ſo long for duration. Now this is not Gods method to preſs for meaſure, but a great miſtake about Gods manner of calling a ſinner; though I muſt confeſs, this is the neareſt of all the five, to that rule God takes in calling a ſinner to glorie. Having thus laid down the miſtakes, 'tis the eaſier now to find out the truth. I come now to ſpeak of that method God takes in calling a ſinner. And here I ſhall lay down a ſixfold method, in which God proceeds with thoſe whom he doth effectually call, which if he doth ſo with you, you may go home with a ſeal upon your hearts, that you are effectually called to grace, and you ſhall one day come to glorie.
Firſt, When God goes about effectually to call a poor ſinner into a ſtate of grace, he puts a clear light into his ſoul, whereby he may ſee the hainous and aggravated nature of all his ſins, more then ever he did before. Rom. 7.8, 8, 13. Paul tels you, Before the commandment came, he was alive, and ſin was dead; that is, before the power of the word came upon his conſcience to convert him, he was alive; i, e. he thought he was a good man, and a juſt man, and he thought ſin was dead, ſin was deſtroied; he never knew ſin ſo ſinful: but when the commandment came ſin revived, and I died: but when the word of God came with power upon my conſcience, and light upon my judgment, then I ſaw I was a dead man, ſin had kild me, and I ſaw ſin was raigning, and ſin was raging in me: and what then? ver. 13. I ſaw ſin exceeding ſinful: he never ſaw ſin ſo before converſion, before his Call, when he was a Phariſee; but when the word of God came with power upon his conſcience to call him, then ſaith he, I ſaw ſin to be exceeding ſinful. Now (O Beloved) hath ever God done thus with your ſouls? may be you look upon ſin with a tranſient and general view, but do you look upon ſin ſo as to ſee more evil in ſin then ever you ſaw before? This is the courſe God uſually takes. Me thinks God deals with a converted ſinner, as it is ſpoken in Job 33.27, 28. He looketh upon men, and if any ſay, I have ſinned, and perverted that which was right, and it doth not profit me, he will deliver his ſoul from going down into the pit, and his life ſhall ſee the light: that is, God looks upon the maſs of mankind in the world, and ſaith, if any man ſay he hath ſinned, and it did not profit him, that is, if he look upon ſin as an evil, and that he never did get good by it: then ſaith God, I will deliver his ſoul from hel, and bring him to heaven.
Object. Yea, but you wil ſay, May be, ſometimes God may do thus; to affright men, and trouble men in mind, make them ſee their ſins: but is this Gods uſual work?
Anſw. Yes, it is, ver. 29. Lo, theſe things worketh God oftentimes with men. Mark, it is not a ſeldom work, but it is Gods work often, he will make you ſee your ſins, ſee them to be fruitleſs, and ſee them to be unprofitable, Lo theſe things God worketh oftentimes with men. Hence you read, John 16.8. When the Spirit ſhall come (mark his Office) he ſhall convince the world of ſin: The firſt act of the Spirit in converting a ſoul, and calling him, is to convince him of ſin. And I Remember Piſcator thinks this accompliſhed in Acts. 2.37. When they ſaw! their ſin in crucifying of Jeſus Chriſt; this is the firſt work of the ſpirit of God, in your Calling; he will convince you of ſin. Now, O Beloved, to how many do I ſpeak this day with: whom God hath never taken this Method, ſince they were born into the world? How many are there that have been told of their drunkenneſs, and told of their luſts, and of their deceits, and of their licentious living from day to day; and yet to this day they never ſaw ſin to be exceeding ſinfull; they never were convinced of ſin to purpoſe? If they did indeed ſee their ſin, 1… it was but a tranſient ſight, ſoon come and ſoon gone; or elſe 2. it was but a general ſight, to ſay we are all ſinners▪ or 3. If they did ſee their ſin, it was but a confuſed ſight; no way diſtinct: or 4. If they did ſee ſin, it was an unhumbling ſight; the ſight of ſin did never humble them in Gods ſight. I intreat you, Beloved, do not laie hold or have hopes of being effectually call'd, if God hath not ſhewn you the hainous and aggravated nature of your ſins. There is a ſpeech, Job. 36.9, 10. He firſt ſhews to men their works, and their tranſgreſſions, that they have exceeded; and then he opens their ears to diſcipline, and commands them to return from evil. Mark, then the Lord doth it, when he makes them ſee their tranſgreſſions, that they have exceeded; Now, Have you ſeen that you have exceeded in your Paſſions, and in your Pride? have you ſeen ſin to be exceeding ſinful? this is Gods firſt work; and happie are you that are brought into Chriſts School, that Chriſt doth take this Method withall.
2. After God hath put a light into the ſoul, to make you ſee the ſin fulneſſe of ſin; then 2. God faſtens theſe thoughts on the ſoul, to make you ſenſible of the great miſery that your ſins have brought you into; to cry out with Paul, Rom. 7.24. Wretched man that I am, who ſhall deliver me from this body of death? There Paul cryes out of his wretchedneſſe and miſery, by reaſon of that body of death, the ſinfulneſſe of his nature, which he confeſſes did as much trouble him, as if a dead body ſhould be tyed to his living body; alluding to the cuſtome of the Romans, in puniſhing notorious Malefactors, which he takes to be a moſt grievous puniſhment. Why Beloved, have you ever ſeen this? did you ever ſee that miſery that ſin brought upon you? that ſin did deveſt you of righteouſneſſe, did rob you of your God, baniſh you from his preſence, intitle you to hell and make you objects of his wrath? Now were you ſenſible of this miſery? this is Gods method, to make you ſee your miſery by reaſon of ſin.
3. God puts the ſoul into a kind of ſpirituall aſtoniſhment, that the poor ſinner doth not know where to goe, what courſe to take, which way to turn, how he may get pardon for his ſin, and recoverie from his miſerie. This you find mentioned as Gods method, Acts 2.37. upon 3000 at once, Men and Brethren, what ſhall we do to be ſaved? They were even in a maze, the word wrought upon them, and they ſaw Jeſus Chriſt crucified to be their ſin; and now they crie out in great aſtoniſhment, Men and Brethren, what ſhall we do to be ſaved? When God effectually calls a man, he will leave him a little to himſelf, that he knows not which way in the world to turn him. Now when I ſpeak of ſpiritual Aſtoniſhment, miſtake me not; for Firſt, I preſs not ſuch a meaſure of Humiliation, nor ſuch a meaſure of trouble of mind, how great it muſt be; Nor Secondly do I preſs the duration of it; how long it muſt be; that you muſt be ſo long and ſo long. Nor Thirdly, doe I preſs an abſolute neceſsitie of this, as if a man could not be call'd without it. Indeed, we read of Lydia, that her heart was opened, and ſhe never troubled nor aſtoniſht; and God ſometimes works thus in an extraordinarie way: but I preſs this, that ordinarily, its Gods Method in ſome meaſure or other, at ſome time or other, to put his people into ſuch a plunge, that they ſhall not know which way in the world to turne themſelves. And ſo were thoſe 3000 Acts 2. They could not tell what they ſhould do to be ſaved.
And here further, if you ask me, With whom doth God moſt of all take this courſe, to put them into ſuch ſpirituall amazement; to put them into horror and terror about their everlaſting eſtate? I Anſwer, firſt, Thoſe that have liv'd in a courſe of profaneneſs before Converſion; let them look to it: if thou haſt been a knottie and ſtout-hearted ſinner againſt God, God muſt give thee many a blow before he can hammer thee to his own will. You that have been guiltie of Drunkenneſs, and guiltie of Adultery, or guiltie of Sabbath-breaking in a groſs and licencious way, that have made this world a ſtage to act wickedneſſe upon, look to it; boaſt not of your Calling: if God hath not brought you in this way, you have ground to ſuſpect, you are not yet call'd. They that before Converſion were looſe in their lives, if they find not this ſpirituall amazement, it is not likely they are call'd. And therefore I verily ſuſpect your Call, that can jump out of a courſe of Profaneneſſe, into a courſe of Profeſſion; that can jump from a courſe of Malignitie to delight to hear Sermons, and love Miniſters. You that have been oppoſers of godlineſs, if you do not ſhew an eminent work in your Converſion, I greatly ſuſpect, whether you are converted or no: becauſe it is Gods uſuall Method, if men have been men of groſs lives before calling, to bring them to great aſtoniſhment when they are called.
2. You that have often withſtood, and ſtill withſtand Gods call; that Sermon after Sermon, and invitation after invitation would not gain upon you; Do you look about you; God will give you many a blow, God will ſend you many a ſad houre, before he brings you to your peace.
3. Thoſe that have often ſinn'd againſt Conſcience, that do as it were lay Conſcience waſt; that are prodigall of ſinning, not caring for ſinning againſt never ſo much light; and never ſo much conviction. Beloved, you ſhall not have ſo eaſie a coming to heaven: God wil firſt lay many ſtroaks upon you, and draw heavie groans from you. David ſaith, By reaſon of thy terrors I am afraid, and my bone are dried up: You are ſubject to moſt horror and aſtoniſhment, that do ſin againſt Conſcience. Again,
4. When God hath done thus, made you ſee the aggravated nature of ſin, ſhewn you your miſery by reaſon of ſin, and brought you into ſuch a condition that you cannot tell how to be ſaved; then 4. this is Gods Method, to take you off from your own bottome, beat you off from reſting in duties, and beat you off from dependance upon graces, and beat you off from every thing in your ſelves. This was Gods work in Paul, Phil. 3.9, 10. I was, ſaith Paul, Circumciſed the 8th day, of the ſtock of Iſrael, of the Tribe of Benjamin, an Hebrew of the Hebrews; that is, my father and mother were Hebrews: what then? and I was, touching the Law, blameleſs. Mark, he was ſo ſtanding upon his own legs, upon his own bottome; that he thought himſelf a holy man, a man blameleſs touching the Law. But now, ſaith he, what things were gain to me, I count loſs for Chriſt; yea doubtleſſe, I count all things loſt, that I might be found in Chriſt, not having my own righteouſneſſe. Here Paul before Converſion depended upon his holy living, and honeſt dealing; but now I am converted, and ſee my folly; now I deſire to be found in Chriſt, not having mine own righteouſneſs. See how God did unbottome Paul from any goodneſs in himſelf, to make him reſt upon Jeſus Chriſt: and this is Gods work with thee; he will unbottome thee from thy ſelf, and make thee ſee thou canſt not be thine own Saviour.
5. After he hath unbottom'd thee from thy ſelf, he puts thee upon earneſt longings and looking after Jeſus Chriſt. When the poor ſoul hath ranſack'd duties, and gone to this Miniſter, and the other Miniſter, to be ſatisfied; and he ſees duties cannot help him, and prayer will not help him; now he thinks, I ſee none but Chriſt to lay my head upon: and I ſee none but a Chriſt I muſt make my recourſe unto: And now he is ſo longing after Chriſt, that if all the ſtones in the ſtreets were gold, and all the building of his houſe were diamond, and all his garments beſpangled with pear…e; none of theſe ſhould interrupt, or ſtay him from running after Jeſus Chriſt; and this, as I may ſay, is Gods ſecond work: The three firſt may be in wicked men, they may ſee their ſin and miſerie thereby, and be in a maze not knowing which way to goe: but theſe two are a form beyond the wicked; they never unbottome themſelves, nor ever have any longings or breathings after Chriſt at all.
6. It is Gods method after all this, to make them find abundance of contentment, and acquieſcence in Jeſus Chriſt; that they may have occaſion to ſay, I ſee I have laid my help upon one that is mightie; I ſee I have picht upon him, that is both able and willing to do me good. 2 Theſ. 2.16. hath given us everlaſting conſolation, and good hope through grace. And now Beloved, having ſpoken of theſe things, how many in the Congregation have I left hehind, that haply the Lord hath uſed none of theſe Methods with their ſouls? O Lord, I am not able to tell you your miſerie, but I intreat you take heed, and do not nuzzle up your ſouls in Preſumption, and groundleſs Perſwaſions; for believe it, theſe are Gods ordinarie Methods he takes with moſt ſouls in bringing them to glorie.