CHRIST the Redeemer. to Effectual Calling.

CHRIST the Redeemer.

Quest. XIX. HOw doth the Spirit apply to us the Redemption purchased by Christ?

Resp. The Spirit applys to us the Redemption purchased by Christ, by working Faith in us, and uniting us thereby to Christ in our effectual Calling.

Here are in this Answer two things,

1. Something implyed, viz. That Christ is the Glorious Purchaser of our Redemption, in these words, The Redemption purchased by Christ.

2. Something expressed, viz. That the Spirit applys to us this Redemption purchased, By working Faith in us, &c.

1. The thing here implyed, That Jesus Christ is the Glorious Purchaser of our Redemption: The Doctrine of Redemption by Jesus Christ is a glorious Doctrine; 'tis the Marrow and Quintessence of the Gospel. In this all a Christian's Comfort lies. Great was the Work of Creation, but greater the Work of Redemption: it cost more to redeem us than to make us; in the one there was but the speaking a Word, in the other shedding of Bloud, Luke 1.51. The Creation was but the Work of God's Fingers, Psal. 8.3. Redemption the Work of his Arm: Heb. 9.12. Having obtained eternal redemption for us. Christ's purchasing Redemption for us, implies that our sins did Mortgage and Sell us: had there not been some kind of Mortgaging, there had been no need of Redemption: Redimere, q. rursus emere, Hierom. Now Christ when we were thus mortgaged and sold by Sin, did purchase our Redemption: Christ hath the best right to redeem us, for he is our Kinsman: the Hebrew word for Redeemer, Goel, signifies a Kinsman, one that is near in Bloud: in the Old Law the nearest Kinsman was to reedem his Brother's Land, Ruth 4.4. Thus Christ being near a-kin to us, Flesh of our flesh, is the fittest to redeem us.

Quest. How doth Christ redeem us?

Resp. By his own precious Bloud, Ephes. 1.7. In whom we have redemption through his bloud. Among the Romans he was said to redeem another, that laid down a Price equivalent for the Ransom of the Prisoner. In this sence Christ is a Redeemer, [gap], he hath paid a Price. Never such a Price paid to ransom Prisoners, 1 Cor. 6.20. Ye are, Pretio Empti, bought with a price; and this Price was his own Bloud. So in the Text, By his own bloud he entred in once into the holy place, having obtained eternal redemption for us. This Bloud being the Bloud of that Person who was God as well as Man, is a Price sufficient for the Ransom of Millions.

Quest. From what doth Christ redeem us?

Resp. From Sin. To be redeemed from Turkish Slavery is a great Mercy, but it is infinitely more to be redeemed from Sin. There is nothing can hurt the Soul but Sin; it is not Affliction hurts it, it often makes it better, as the Furnace makes Gold the purer; but it is Sin that doth damnify. Now Christ redeems us from Sin, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Quest. But how are we redeemed from Sin? Do we not see Corruption stirring in the Regenerate? Much Pride and Unmortified Passion?

Resp. We must distinguish of Redemption: Redemption is either Inchoata or Plena; a Redemption but begun and perfect: Sin cannot stand with a Perfect Redemption, but here it is but Begun; Sin may stand with an Imperfect Redemption. There may be some Darkness in the Air at the Sun's first rising, but not when the Sun is at the full Meridian: While our Redemption is but begun, there may be Sin; but not when it is perfected in Glory.

Quest. But in what sence hath Christ redeemed justified Persons from Sin?

Resp. A Reatu, from the Guilt of Sin, though not the Stain: Guilt is the binding a Person over to Punishment. Now, Christ hath redeemed a justified Person from the Guilt of Sin; he hath discharged his Debts. Christ saith to God's Justice, as Paul to Philemon, If he hath wronged thee any thing, or owes thee ought, put that on my account, Verse 18.

2. A justified Person is redeemed à Dominio, from the Power and Regency of Sin, though not the presence. Sin may furere, but not regnare, it may rage in a Child of God, but not reign: Lust did rage in David, Fear in Peter, but it did not reign; they recovered themselves by Repentance, Rom. 6.14. Sin shall not have dominion over you. Sin lives in a Child of God, but it is deposed from the Throne, it lives not as a King but a Captive.

3. A Believer is redeemed à Maledictione, from the Curse due to Sin, Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us. Christ said to his Father, as Rebecca to Iacob, Upon me, upon me, be the curse, let the blessing be upon them, but upon me be the curse. And now there's no Condemnation to Believers, Rom. 8.1. An Unbeliever hath a double Condemnation; one from the Law which he hath transgressed, the other from the Gospel, which he hath despised. But Christ hath redeemed a Believer from this Malediction, he hath set him out of the Power of Hell and Damnation.

Quest. To what hath Christ redeemed us?

Resp. He hath redeemed us to a glorious Inheritance, 1 Pet. 1.4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you.

1. To an Inheritance.] Christ hath not only redeemed us out of Prison, but he hath redeemed us to a State of Happiness, to an Inheritance: Heaven is not a Lease which soon expires, but an Inheritance; and a glorious Inheritance, Col. 1.12. An Inheritance, [gap], in Light. Lumen actuat colores: Light adorns and gilds the World: What were the World without Light, but a Prison? The Heavenly Inheritance is irradiated with Light: Christ as a continual Sun enlightens it with his Beams, Rev. 21.23.

2. To an Inheritance incorruptible: It doth not moulder away, or suffer Dissolution. Earthly Comforts are shadowed out by the Tabernacle, which was transient, but Heaven is set out by the Temple, which was fixed and permanent, built with Stone, overlaid with Gold. This is the Glory of the Coelestial Inheritance; it is incorruptible, [gap], &c. Chrysost. Eternity is written upon the Frontis-piece of it.

3. Undefiled: The Greek word [gap], for Undefiled, alludes to a precious Stone called Amiantus, which cannot be blemished: Such a Place is Heaven, undefiled, nothing can stain it; there's no Sin there to Eclipse its Purity. For the Holiness and Undefiledness of it, it is compar'd to pure Gold, and to the Saphir, and Emerald, Rev. 21. The Saphir hath a Vertue, saith Pliny, to preserve Chastness; the Emerald to expel Poyson. These are the lively Emblems of Heaven, to show the Sanctity of it; no Feaver of Lust, no Venom of Malice, there are none but pure Virgin spirits inhabit.

4. It fadeth not away: The Greek word [gap], is the name of a Flower Amarantus, which keeps a long time fresh and green, as Clem. Alexandrinus writes. Such is the Heavenly Inheritance, it doth not lose its Orient Colour, but keeps its Freshness and Greenness to Eternity; the Beauty of it fadeth not away. To this glorious Inherit[gap]nce hath Christ redeemed the Saints: an Inheritance which cannot be fully described,

or set forth by all the Lights of Heaven, though every Star were a Sun: and that which is the Diamond in the Ring, the Glory of this Inheritance, is, the Eternal Sight and Fruition of the blessed God: the sight of God will be most alluring, heart-ravishing Object: Kings Presence makes the Court, Ioh. 3.2. We shall see him as he is. It is comfortable to see God showing himself through the Lettuce of an Ordinance, to see him in the Word and Sacrament: The Martyrs thought it comfortable to see him in a Prison: O then, what will it be to see him in Glory, shining ten thousand times brighter then the Sun! and not only see him, but enjoy him for ever: Proemium quod fide non attingitur, Aug. Faith itself is not able fully to comprehend this Reward. And all this Blessedness hath Christ purchased through the Redemption of his Bloud.

Use 1. Branch 1. See into what a wretched deplorable Condition we had brought ourselves by sin; we had sinned ourselves into Slavery; Slavery, so that we needed Christ to purchase our Redemption: Nihil durius servitute, Cicero. Slavery is the worst Condition. Such as are now Prisoners in Algiers think so. But by Sin we were in a worse Slavery, Slaves to Satan, a Merciless Tyrant, who sports in the Damnation of Souls. In this Condition were we when Christ came to redeem us.

Branch 2. See in this as in a transparent Glass, the Love of Christ to the Elect, he came to redeem them: these he dyed Intentionally for. Were it not great Love for a King's Son to pay a great Sum of Money to redeem a Captive, but that he should be content to be a Prisoner in his stead, and dye for his Ransom; this were Matter of Wonder. Jesus Christ hath done all this, he hath written his Love in Characters of Bloud:—It had been much for Christ to speak a good word to his Father for us, but he knew that was not enough to redeem us: Though a Word speaking made a World, yet it would not redeem a Sinner, Heb. 9.22. Without shedding of bloud is no remission.

2. Use of Tryal: If Christ came to purchase our Redemption, then let us try whether we are the Persons whom Christ hath redeemed from the Guilt and Curse due to Sin. This is a needful Tryal, for, let me tell you, there is but a certain Number whom Christ hath redeemed. O say, Sinners, Christ is a Redeemer, and we shall be saved by him! Beloved, Christ came not to redeem all; then we overthrow the Decrees of God. Redemption is not as large as Creation. I grant, there is a Sufficiency of Merit in Christ's Bloud to save all; but, there's difference between Sufficiency and Efficiency. Christ's Bloud is a sufficient Price for all, but it is effectual only to them that believe: A Plaister may have a soveraign Vertue in it to heal any Wound, but it doth not heal unless applyed to the Wound. And if it be so that all have not the Benefit of Christ's Redemption, only some, then it is a necessary Question to ask our Souls, Whether we are in the Number of them that are redeemed by Christ, or no?

Quest. How shall we know that?

Resp. Such as are redeemed are reconciled to God; the Enmity is taken away▪ their Judgments approve, their Wills incline ad bonum, Col. 1.21. Are they redeemed that are unreconciled to God? who hate God and his People, (as the Vine and Laurel) have an Antipathy, who do all they can to disparage Holiness, are these redeemed who are unreconciled? Christ hath purchased a Reprieval for these, but a Sinner may have a Reprieve and yet go to Hell, Ioh. 5.6.

2. Such as are redeemed by Christ, are redeemed from the World, Gal. 1.4. Who gave himself for our sins, that he might deliver (or redeem) us from this present evil world. Such as are redeemed by Christ, are risen with Christ, Col. 3.1. As the Birds though they light upon the Ground to pick up a little Seed, yet immediately they take their Wings and flye up to Heaven again: so the Redeemed of the Lord, though they use the World, and take the lawful Comforts of it, yet their Hearts are presently off these things, and they ascend to Heaven; live here, trade above. Such as Christ hath dyed for, are dead to the World, Gal. 6.14. I am crucified to the world; to the Honours, Profits, and Preferments of it. What shall we think of them who say they are the Redeemed of the Lord, yet are Lovers of the World? like the Tribes who desired to have their Portion on this side Canaan: Phil. 3.19. Who mind earthly things. They pull down their Souls to build up an Estate: they are not redeemed by Christ, who not from the World.

3. Use of Comfort, to such as are redeemed: You are happy, the lot of free grace is fallen upon you; you who were once in the Devil's Prison, you have broke this Prison; you that were once bound in the Chains of Sin, God hath begun to beat off your Chains, and hath freed you from the Power of Sin, and Curse due to it.

What a Comfort is this? And is there any Consolation in Christ, it is thine; is there any sweet Fruit growing upon the Promise, thou maist gather it; are there any glorious Priviledges in the Gospel, they are thy Joynture, Justification, Adoption, Coronation; is there any Glory in Heaven, thou shalt shortly drink of that River of Pleasure; hast thou any Temporal Comforts, these are but a Pledge and Earnest of more: Thy Meal in thy Barrel is but a Bait by the way, and an Earnest of that Angels Food which God hath prepared for thee. How maist thou be comforted in all Worldly Afflictions, though the Fig-tree flourish not? nay, in case of Death, Death hath lost its Sting: Mors obiit morte Christi. Death shall carry thee to thy Redeemer: fear not dying, not happy but by dying.

Use ult. of Exhortation: Long for the time when you shall have a full and perfect Redemption in Heaven, an eternal Jubilee; when you shall be freed not only from the Power but from the Presence of Sin. Here a Believer is as a Prisoner that hath broke Prison, but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you, you shall be as the Angels of God; you shall never have a sinful Thought more. When no Pain or Grief, no aking Head or unbelieving Heart, you shall see Christ's Face, and lye for ever in his Arms. You shall be as Ioseph, Gen. 41.14. They brought him hastily out of the dungeon; and he shaved himself, and changed his raiment, and came in unto Pharaoh. Long for that time when you shall put off your Prison-Garments, and change your Raiment, and put on the Embroidered Garment of Glory. O long, yet be content to wait for this full and glorious Redemption, when you shall be more Happy than you can desire, when you shall have that which eye hath not seen, nor ear heard, nor can it enter into man's heart to conceive.

Of FAITH.

Gal. 2.20.

The life which I now live in the flesh, I live by the faith of the Son of GOD.

THE Spirit applys to us the Redemption purchased by Christ, by working Faith in us. Christ is the Glory, and Faith in Christ the Comfort of the Gospel.

Quest. What are the kinds of Faith?

Resp. Fourfold, 1. An Historical or Dogmatical Faith, which is the believing the Truths revealed in the Word, because of Divine Authority.

2. There is a Temporal Faith, which lasteth but for a time, and vanisheth, Matth. 13.21. Yet hath he not root in himself, but dureth for a while. A Temporary Faith is like Ionah's Gourd, which came up in a night and withered, Cap. 4.10.

3. A Miraculous Faith, which was granted to the Apostles, to work Miracles for the Confirmation of the Gospel: This Iudas had, he cast out Devils, yet was cast out to the Devil.

4. A true justifying Faith, which is called, A faith of the operation of God, Col. 2.12. And is a Jewel hung only upon the Elect.

Quest. What is justifying Faith?

Resp. I shall show, 1. What it is not; It is not a bear Acknowledgment that Christ is a Saviour; indeed there must be an Acknowledgment, but that is not sufficient to justifie. The Devils acknowledged Christ's Godhead, Matth. 8.29. Iesus thou Son of God. There may be an Assent to Divine Truths, yet no Work of Grace on the Heart: many assent in their Judgments, that Sin is an evil thing, but they go on in Sin, their Corruptions are stronger than their Convictions; and that Christ is excellent, cheapen the Pearl, but do not buy.

2. What justifying Faith is? I answer, True justifying Faith consists in three things,

1. Self-renunciation: Faith is a going out of one's self, a Man is taken off from his own bottom, he sees he hath no Righteousness of his own to save him, Phil. 3.9. Not having my own righteousness. Self-righteousness is a broken Reed, the Soul dares not lean on. Repentance and Faith are both Humbling Graces; by Repentance a Man

abhors himself; by Faith he goes out of himself. Is is with a Sinner in the first Act of Believing, as with Israel in their Wilderness-march, behind them they saw Pharaoh and his Chariots pursuing them, before them the Red Sea ready to devour them: so the Soul behind sees God's Justice pursuing him for Sin, before Hell ready to devour him; and in this forlorn Condition, he sees nothing in himself to help him, but he must perish unless he can find help in another.

2. Recumbency: The Soul casts itself upon Jesus Christ: [gap]; Faith rests on Christ's Person. Faith believes the Promise, but that which Faith rests upon in the Promise, is the Person of Christ: Therefore the Spouse is said to lean upon her Beloved, Cant. 8.5. And Faith is described to be a believing on the Name of the Son of God, Ioh. 3.23. viz. On his Person, the Promise is but the Cabinet, Christ is the Jewel in it. Faith embraceth; the Promise is but the Dish, Christ is the Food in it which Faith feeds on. And as Faith rests on Christ's Person, so on his Person under this Notion, as he was crucified. Faith glories in the Cross of Christ, Gal. 6.14. To consider Christ as he is crown'd with all manner of Excellencies, doth rather stir up Admiration and Wonder; but Christ looked upon as Bleeding and Dying is the proper Object of our Faith: therefore it is call'd Faith in his blood, Rom. 3.25.

3. Appropriation, or the applying Christ to ourselves: A Medicine though it be never so soveraign, yet if it be not applyed to the Wound, will do no good; tho' the Plaister be made of Christ's own Bloud, yet it will not heal unless it be applyed by Faith: the Bloud of God without Faith in God will not save; this applying of Christ is called a receiving of him, Joh. 1.12. The hand receiving of Gold enricheth, so the hand of Faith receiving Christ's Golden Merits with Salvation, enricheth us.

Quest. How is Faith wrought?

Resp. By the Blessed Spirit it is called the Spirit of Grace, Zec. 12.10. because it is the Spring and Efficient of all Grace. Faith is the chief Work which the Spirit of God works in a Man's heart. In making the World God did but speak a Word, but in working Faith he puts forth his Arm, Luke 1.51. The Spirits working Faith is called, The exceeding Greatness of God's Power. What a Power was put forth in raising Christ from the Grave, when such a Tombstone lay upon him, the Sins of all the World; yet he was raised up by the Spirit: The same Power the Spirit of God puts forth in working Faith; the Spirit irradiates the Mind, subdues the Will; the Will naturally is like a Garrison, which holds out against God; the Spirit with a sweet Violence conquers, or rather changeth the Will, making the Sinner willing to have Christ upon any Terms, to be ruled by him as well as saved by him.

Quest. Wherein lyes the Preciousness of Faith?

Resp. As Faith is the chief Gospel-grace; the Head of the Graces, as Gold among Mettals, so is Faith among the Graces. Clem. Alexandrinus calls the other Graces the Daughters of Faith. Indeed in Heaven Love will be the chief Grace, but while we are here Militant Love must give place to Faith; Love takes Possession of Glory, but Faith gives a Title to it; Love is the Crowning Grace in Heaven, but Faith is the Conquering Grace upon Earth, 1 Joh. 5.4. This is the victory that overcometh the world, even our faith.

2. As Faith hath influence upon all the Graces, and sets them awork, not a Grace stirs till Faith set it awork. As the Clothier sets the Poor awork, he sets their Wheel a going; Faith sets Hope awork. The Heir must believe his Title to an Estate in Reversion, before he can hope for it: Faith believes its Title to Glory, and then Hope waits for it. Did not Faith feed the Lamp of Hope with Oyl, it would soon dye. Faith sets Love awork, Gal. 5.6. Faith which worketh by love; believing the Mercy and Merit of Christ causeth a flame of Love to ascend. Faith sets Patience a work, Heb. 6.12. Be followers of them who through faith and patience inherit the promises. Faith believes the glorious Rewards given to Suffering; this makes the Soul patient in suffering. Thus Faith is the Master-wheel, it sets all the other Graces a running.

3. As Faith is the Grace which God honours to Iustifie and Save: thus, indeed, it is precious Faith, as the Apostle calls it, 2 Pet. 1.1. The other Graces help to sanctify, but it is Faith that justifies, Rom. 5.1. Being justified, [gap], by faith. Repentance or Love do not justifie, but Faith.

Quest. How doth Faith justifie?

Resp. Faith doth not justify, 1. As it is a Work that were to make a Christ of our Faith, but Faith justifies as it lays hold of the Object, viz. Christ's Merits. If a Man had a precious Stone in a Ring that could heal, we say the Ring heals, but properly

it is not the Ring, but the precious Stone in the Ring heals. Thus Faith saves and justifies, but it is not any inherent Vertue in Faith, but as it lays hold on Christ, so it justifies.

2. Faith doth not justify as it exerciseth Grace: It cannot be denied, Faith doth Invigorate all the Graces, it puts strength and liveliness into them, but it doth not justifie under this Notion. Faith works by Love, but it doth not justifie as it works by Love, but as it applys Christ's Merits.

Quest. Why should Faith save and justifie more then any other Grace?

Resp. 1. Because of God's Sanction: He hath appointed this Grace to be justifying, and he doth it because Faith is a Grace that takes a Man off himself, and gives all the Honour to Christ and Free-grace, Rom. 4.20. Strong in faith giving glory to God. Therefore God hath put this Honour on Faith, to make it saving and justifying. The King's Stamp makes the Coyn pass for Currant; if he would put his Stamp upon Leather, as well as Silver, it would make it Currant. So God having put his Sanction, the Stamp of his Authority and Institution upon Faith, this makes it to be justifying and saving.

2. Because Faith makes us one with Christ, Eph. 3.17. It is the espousing incorporating Grace, it gives us Coalition and Union with Christ's Person; other Graces make us like Christ, Faith makes us Members of Christ.

1. Use of Exhortation: Let us above all things labour for Faith: Fides est sanctissimum humani pectoris bonum. Ephes. 6.16. Above all taking the shield of faith. Faith will be of more use to us then any Grace: as an Eye though dim, was of more use to an Isra[gap]lite then all the other Members of his Body, not a strong Arm or a nimble Foot, it was his Eye looking on the Brazen Serpent that cured him. It is not Knowledge though Angelical, not Repentance though we could shed Rivers of Tears could justifie us, only Faith whereby we look on Christ. Without Faith it is impossible to please God, Heb. 11.6. and if we do not please him by believing, he will not please us in saving of us. Faith is the Condition of the Covenant of Grace, without Faith without Covenant, and without Covenant without Hope, Eph. 2.12.

2. Use of Tryal: Let us try whether we have Faith: There is something looks like Faith, and is not; a Bristol-stone looks like Diamond. Some Plants have the same Leaf with others, but the Herbalist can distinguish them by the Root and Tast. Something may look like true Faith, but it may be distinguished by the Fruits. Let us be serious in the Tryal of our Faith; there is much depends upon our Faith: If our Faith be not good, there is nothing good comes from us; our Duties and Graces are adulterate.

Quest. Well then, how shall we know it is a true Faith?

Resp. By the Noble Effects: 1. Faith is a Christ-prizing Grace, it puts an high Valuation upon Christ, 1 Pet. 2.7. To you that believe he is precious. St. Paul did best know Christ, 1 Cor. 9.1. Have I not seen Iesus Christ our Lord? Paul saw Christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven; and he saw him with the Eye of his Faith in the Holy Supper, ergo, he best knew Christ. And see how he stiles all things in comparison of him, Phil. 3.8. I count all things but [gap], dung, that I may win Christ. Do we set an high Estimate on Christ? could we be willing to part with our Wedg of Gold, for the Pearl of Price? Greg. Nazianzen blessed God he had any thing to lose for Christ's sake.

2. Faith is a refining Grace, 1 Tim. 3.9. Mystery of faith in a pure conscience. Faith is in the Soul as Fire among Metals, it refines and purifies: Morality may wash the outside, Faith washeth the inside, Acts 15.9. Having purified their hearts by faith. Faith makes the Heart a Sacrary, or Holy of Holies. Faith is a Virgin-Grace: tho' it doth not take away the Life of Sin, yet love of Sin. Examine, if your Heart be an Unclean Fountain sending out Mud and Dirt, Pride, Envy; if there be Legions of Lusts in thy Soul, there is no Faith. Faith is an Heavenly Plant which will not grow in an impure Soil.

3. Faith is an Obediential Grace, Rom. 16.26. The obedience of faith. Faith melts our Will into Gods: Faith runs at God's Call, if God commands Duty (though cross to Flesh and Bloud) Faith obeys, Heb. 11.8. By faith Abraham obeyed. Faith is not an Idle Grace; as it hath an Eye to see Christ, so it hath an Hand to work for him. Faith doth not only believe God's Promise, but obey his Command. It is not your having Knowledge will evidence you to be Believers; the Devil hath Knowledge, but wants Obedience, and that makes him a Devil. And the true Obedience of Faith is a chearful Obedience; God's Commands do not seem grievous. Have you the Obedience, and obey chearfully? What say you to this? do you look

on God's Command as your Burden or Priviledge, as an Iron Fetter about your Leg, or a gold Chain about your Neck.

4. Faith is an assimulating Grace; it changeth the Soul into the Image of the Object, it makes it like Christ. Never did any look on Christ with a believing Eye, but he was made like Christ. A deformed Person may look on a beautiful Object, but not be made beautiful; but Faith looking on Christ, transforms a Man, and turns him into his Similitude. Faith looking on a bleeding Christ, causeth a soft bleeding heart. Looking on an holy Christ, causeth sanctity of Heart; looking on an humble Christ, makes the Soul humble. As the Camelion is changed into the Colour of that which it looks upon, so Faith looking on Christ, changeth a Christian into the similitude of Christ.

2. By the growth of it; if it be a true Faith, it grows: living things grow. Rom. 1.17. From faith to faith; [gap].

Quest. How may we judge of the growth of Faith?

Answ. Growth of Faith is judged, 1. By strength. We can do that now which we could not do before. When one is Man-grown, he can do that he could not do when he was a Child; he can carry a heavier burden: so thou canst bear crosses with more patience.

2. Growth of Faith is seen by doing Duties in a more spiritual manner, viz. with fervency, we put coals to the Incence, from a principle of love to God. When an Apple hath done growing in bigness, it grows in sweetness: thou dost Duties in love, and now are sweeter, and come off with a better relish.

Object. But I fear I have no Faith.

Resp. We must distinguish between weakness of Faith and nullity; a weak Faith is true. The bruised Reed is but weak, yet it is such as Christ will not bruise Though thy Faith be but weak, yet be not discouraged:

1. A weak Faith may receive a strong Christ. A weak hand can tye the Knot in Marriage, as well as a strong; a weak Eye might have seen the brasen Serpent. The Woman in the Gospel, that but touched Christ, received Vertue from him. The Touch of Faith.

2. The Promise is not made to strong Faith, but to true. The Promise doth not say, Whosoever hath a Giant-faith, that can remove Mountains, that can stop the mouth of Lions, shall be saved; but whosoever believes, be his Faith never so small. Though Christ sometimes chides a weak Faith, yet that it may not be discouraged, he makes a Promise to it, Matth. 5.3. Beati qui esuriunt.

3. A weak Faith may be fruitful. Weakest things multiply most: the Vine is a weak Plant, but it is fruitful. Weak Christians may have strong Affections. How strong is the first love which is after the first planting of Faith.

4. Weak Faith may be growing. The Seed springs up by degrees; first the Blade, then the Ear, then the full Corn in the Ear. Therefore be not discouraged; God, who would have us receive them that are weak in Faith, Rom. 14.1. will not himself refuse them. A weak Believer is a Member of Christ, and though Christ will cut off rotten Members from his Body, yet not weak Members.

Effectual Calling.

ROM. 8.30.

Them he also called.

Quest. XX. WHat is effectual Calling?

Answ. It is a gracious work of the Spirit, whereby he causeth us to embrace Christ freely offered to us in the Gospel.

In this Verse is a golden Chain of Salvation, made up of four Links; this is one Vocation, Them he also called. Calling is nova Creatio, a new Creation, the first Resurrection.—There is a twofold Call: 1. An extrinsick or outward Call; 2. An intrinsick or inward effectual Call.

1. An extrinsick or outward Call, which is God's offer of Grace to sinners, inviting them to come in and accept of Christ and Salvation, Matth. 20.16. Many are called, but few chosen. This outward Call shews Men what they ought to do in order to Salvation, and renders them inexcusable in case of Disobedience.

2. There is an intrinsick or effectual Call, when God with the offer of Grace works Grace; by this Call the Heart is renewed, and the Will effectually drawn to embrace Christ. The outward Call brings Men to a profession of Christ, the inward to a possession of Christ.

Quest. What is the means of this effectual Call?

Resp. Every Creature hath a Voice to call to us. The Heavens call to us to behold God's glory, Psal. 19.1. Conscience calls to us, God's Judgments call to us Repent, Mic. 6.9. Hear ye the Rod. But every Voice doth not convert. There are two means of our effectual Call:

1. The preaching of the Word, which is the sounding God's silver Trumpet in Mens Fears; God doth not speak by an Oracle, he calls by his Ministers. Samuel thought it had been only the Voice of Eli, that called to him, but it was God's voice, 1 Sam. 3.6. So perhaps you think it is only the Minister speaks to you in the Word, but it is God himself speaks. Therefore Christ is said, (Now) to speak to us from Heaven, Hebr. 12.25. How doth he speak but by his Ministers? as a King speaks by his Ambassadors. Know, that in every Sermon preached, God calls to you, and to refuse the Message we bring, is to refuse God himself.

2. The other means of our effectual Call, is the Holy Spirit. The Ministry of the Word is the Pipe or Organ, the Spirit of God blowing in it, doth effectually change Men's hearts, Acts 10.44. While Peter spake, the Holy Ghost fell on all them that heard the Word of God. Ministers knock at the door of Men's hearts, the Spirit comes with a Key and opens the door, Acts 16.14. A certain woman named Lydia, whose heart the Lord opened.

Quest. From what doth God call Men?

Resp. 1. From sin; He calls them from their Ignorance and Unbelief, 1 Pet. 1.14. By Nature the Understanding is inveloped with Darkness, God calls Men from darkness to light, Eph. 5.8. as if one should be called out of a Dungeon to behold the Light of the Sun.

2. From Danger. As the Angel called Lot out of Sodom, when it was ready to rain fire; so God calls his People from the Fire and Brimstone of Hell, and from all those Curses they were exposed to.

3. He calls them out of the World, as Christ called Matthew from the Receipt of Custom, Iohn 17.16. Ye are not of the world. Such as are Divinely called, are not Natives here, but Pilgrims, they do not conform to the world, or follow its sinful fashions. They are not of the world, though they live here, yet, they trade in the heavenly Country. The World is a place where Satan's Throne is, Rev. 2.13. a Stage on which sin every day acts its part; now such as are called are in, but not of the World.

Quest. To what God calls Men?

Resp. 1. He calls them to Holiness, 1 Thess. 4.7. God hath not called us unto uncleanness, but unto holiness. Holiness is the livery, or silver star the Godly wear, Isa. 63.18. Knam kodsheca, The people of thy holiness. The called of God are anointed with the consecrating Oil of the Spirit, 1 Iohn 2.20. Ye have an Unction from the holy One.

2. God calls them to Glory, as if a Man were called out of a Prison to sit upon a Throne, 1 Thess. 2.12. Who hath called you to his Kingdom and Glory. Whom God calls, he crowns. It is a weight of Glory, 2 Cor. 4.17. The Hebrew word for Glory (Kauod) signifies pondus, a weight: The weight of Glory adds to the worth. The weightier Gold is, the more it is worth. And this Glory is not transient, but permanent, an eternal weight: 'tis better felt then expressed.

Quest. What is the cause of the effectual Call?

Resp. God's electing Love; Rom. 8.30. Whom he predestinated, them he also called. Election is the Fountain-cause of our Vocation. It is not because some are more worthy to partake of the heavenly Calling then others, (as the Arminians) we were all in our blood, Ezek. 16.6. and what worthiness in us? What worthiness was there in Mary Magdalen, out of whom seven Devils were cast? What worthiness in the Corinthians, when God began to call them by his Gospel? they were Fornicators, Effeminate, Idolaters, 1 Cor. 6.11. Such were some of you, but ye are washed, &c. Before effectual Calling, we are not only without strength, Rom. 5.6. but Enemies, Col. 1.21. So that the Foundation of Vocation is Election.

Quest. What are the Epithites or Qualifications of this Call?

Resp. 1. It is a powerful Call. Verba Dei sunt opera, Luther: God puts forth infinite power in calling home a sinner to himself: He doth not only put forth his Voice, but his Arm. The Apostle speaks of the [gap], the exceeding greatness of his power he exerciseth towards them that believe, Ephes. 1.19. God rides

forth conquering in the Chariot of his Gospel, he conquers the Pride of the Heart, and makes the Wiil, which stood out as a Fort-Royal, to yield and stoop to his Grace; he makes the stony heart bleed: It is a mighty powerful Call. Why then do the Arminians seem to talk of a Moral Perswasion? That God in the Conversion of a Sinner, doth only morally perswade, and no more. He sets his Promises before them, to allure them to Good, and his Threatnings to deter them from Evil; and here is all he doth. But sure Moral Perswasions alone are insufficient to the effectual Call. How can the bare Proposal of Promises and Threatnings convert a Soul? This amounts not to a new Creation? or that Power which raised Christ from the dead. God doth not only perswade, but inable, Ezek. 36.27. If God in Conversion should only morally perswade, that is, set Good and Evil before Men, then God doth not put forth so much power in saving Men, as the Devil doth in destroying them. Satan doth not only propound tempting Objects to Men, but doth concur with his Temptations, therefore he is said to work in the children of disobedience, Ephes. 2.2. The Greek word [gap], to work, signifies imperii vim, Cameron, the power Satan hath in carrying Men to sin. And shall not God's Power in converting be greater then Satan's Power in seducing? The effectual Call is mighty and powerful; God puts forth a Divine Energy, nay, a kind of Omnipotency. It is such a powerful Call, that the will of Man hath no power to resist.

2. It is an high Calling. Phil. 3.14. I press toward the mark for the price of the high calling of God. It is an high Calling, 1. Because we are called to high Exercises of Religion. To be crucified to the World, to live by Faith, to do Angels Work, to love God, to be living Organs of his Praise, to hold communion with the Father and the Son, 1 Iohn 1.3.

2. It is an high Calling, because we are called to high Priviledges; to Justification and Adoption, to be Kings and Priests unto God; We are called to the fellowship of Angels, to be co-heirs with Christ, Rom. 8.17. They who are effectually called, are Candidates of Heaven, they are Princes in all Lands, Psal. 45.16. though Princes in disguise.

3. It is an immutable Call, Rom. 11.9. The gifts and calling of God are without repentance; that is, those gifts which flow from Election, (as Vocation and Justification) these are without Repentance. God repented he called Saul to be King; but he never repents that he calls a Sinner to be a Saint.

Use 1. See the necessity of the effectual Call, a Man cannot go to Heaven without it. First we must be called before glorified, Rom. 8.30. A Man uncalled can lay claim to nothing in the Bible but Threatnings; a Man in the state of Nature is not fit for Heaven, no more then a Man in his filth and rags is fit to come into a Kings presence: a Man in his pure Naturals, is [gap], a God-hater, Rom. 1.30. and is he fit for Heaven? will God lay his Enemy in his bosom?

Use 2. of Trial. Whether we are effectually called? We may know it by the Antecedent, and Consequent of it.

1. By the Antecedent. Before this effectual Call, an humbling work passeth upon the Soul. A Man is convinced of sin, he sees he is a sinner, and nothing but a sinner; the fallow-ground of his heart is broken up, Ier. 4.3. As the Husband-man breaks the Clods, then casts in the Seed; so God by the convincing work of the Law breaks a sinners heart, and makes it fit to receive the Seeds of Grace. Such as were never convinced, were never called, Iohn 16.8. He shall convince the world of sin. Conviction is the first step to Conversion.

2. By the Consequents: Two. 1. He who is savingly called, Answers to God's Call. When God called Samuel, he answered, Speak Lord, thy servent heareth, 1 Sam. 3.10. When God calls thee to any Act of Religion, thou dost run at God's Call, Acts 26.19. I was not disobedient to the heavenly vision. If God calls to Duties contrary to flesh and blood, we obey his voice in every thing. True Obedience is like the Needle which points that way which the Loadstone draws. Such as are deaf to God's Call, a sign they are not called by Grace. 2. He who is effectually called doth stop his Ear to all other Calls, which would call him off from God: as God hath his Call, so there are other contrary Calls; Satan calls by a Temptation, Lust calls, evil company calls: But as the Adder stops its Ear against the Voice of the Charmer; so he who is effectually called stops his Ear against all the Charms of Flesh and Devil

Use 3. Of Comfort to them who are the called of God; This Call evidenceth Election, Rom. 8.30. Whom he predestinated, them he also called. Election is the cause of our Vocation, and Vocation is the sign of our Election. Election is the first Link of the golden Chain of Salvation, Vocation is the second; he who hath the

second Link of the Chain, is sure of the first Link. As by the Stream we are led to the Fountain, so by Vocation we ascend to Election; Calling is an earnest and pledge of Glory. 2 Thess. 2.13. God hath chosen you to salvation through sanctification. We may read God's predestinating love in the work of Grace in our heart.

Branch 2. To such as are called, to be thankful to God for this unspeakable Blessing; be thankful to all the Persons in the Trinity, to the Father's Mercy, to the Son's Merit, to the Spirit's Efficacy. To make you thankful, consider, when you had offended God that he should call you, that when God needed you not, he had Millions of glorified Saints and Angels to praise him, yet he called you. Again, consider what you were before God called you, you were in your sins; when God called Paul, he found him persecuting; when he called Matthew, he found him at the Receipt of Custom; when he called Zacheus, he found him using Extorsion. When God calls a Man by his Grace, he finds him seeking after his Lusts, as when Saul was called to the Kingdom, he was seeking the Asses. That God should call thee when thou wert in the hot pursuit of sin, admire God's Love, exalt his Praise. Again, that God should call you, and pass by others, what Mercy is this? Matth. 11.26. Even so Father for so it seemed good in thy sight. That God should pass by the wise and noble Persons of sweeter disposition, acuter parts, guilty of less Vice, and that the Lot of Free-grace should fall on you, O astonishing Love of God. It was a great favour of God to Samuel, that God call'd to him, and revealed his Mind to him, and passed by Eli, though a Priest and a Judge in Israel, 1 Sam. 3.9. so that God should call to thee, a flagitious sinner, and pass by others of higher birth, and better morals, here is that calls aloud for Praise. As God so governs the Clouds, that he makes them rain upon one place, and not upon another, so doth he dispence his Grace, it shall drop its sweet dew upon one, and not another. Two at a Sermon, one his heart the Lord opens, the other is no more affected with it, than a deaf Man with the sound of Musick. Here is the Banner of Free-grace display'd, and here should be the Trophies of Praise erected. Eliah and Elisha were walking together, on a sudden there came a Chariot of Fire, and carried Eliah up to Heaven, but left Elisha behind; so when two are walking together, Husband and Wife, Father and Child, that God should call one by his Grace, but leave the other, carry one up in a triumphant Chariot to Heaven, but let the other perish eternally: O infinite rich Grace! how should they that are call'd be affected with God's discriminating Love; how should the Vessels of Mercy run over with Thankfulness; how should they stand upon Mount Gerizim, blessing and praising God: O begin the work of Heaven here! Such as are Patterns of Mercy, should be Trumpets of Praise: Thus S. Paul being call'd of God, and seeing what a Debtor he was to Free-grace, breaks forth into Admiration and Gratulation, 1 Tim. 1.13.

Use 4. To the Called, walk worthy of your high Calling, Eph. 4.1. I beseech you that you walk worthy of the vocation wherewith ye are called; in two things:

1. Walk compassionately, pity such as are yet uncalled: Hast thou a Child that God hath not yet called, a Wife, a Servant? Weep over their dying Souls. They are in their Bloud, under the Power of Satan; O pity them! Let their sins more trouble you then your own Sufferings: If you pity an Ox or Ass going astray, will you not pity a Soul going astray. Show your Piety by your Pity.

2. Walk holily; yours is an holy Calling, 2 Tim. 1.9. You are called to be Saints, Rom. 1.7. Show your Vocation by a Bible-conversation. Shall not Flowers smell sweeter than Weeds? Shall not they who are ennobled with Grace, have more Fragrancy in their Lives than Sinners? 1 Pet. 1.15. As he who hath called you is holy, so be ye holy in all manner of conversation. O dishonour not your high Calling by any sordid Carriage. When Antigonus going to defile himself with Women, one told him, He was a King's Son: O remember your Dignity, Called of God! of the Bloud-Royal of Heaven; do nothing unworthy of your Honourable Calling. Scipio refused the Embraces of an Harlot, because he was General of an Army. Abhor all Motions to sin, because of your high Calling. 'Tis not fit for them who are the Called of God, to do as others: tho' others of the Iews did drink Wine, it was not fit for the Nazarite, because he had a Vow of Separation upon him, and had promised Abstinence. Though Pagans and loose Christians take liberty to sin, yet it is not fit for them who are called out of the World, and have the Mark of Election upon them, to do so: You are consecrated Persons, your Bodies are the Temples of the Holy Ghost, and your Souls must be a Sacrary, or Holy of Holies.