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For Explanation, this word Vocation is considerable in Scripture-dialect, largely and strictly. 1. Largely, so it imports an external Call, given to many by the Gospel, who never partake of the power thereof; witness the various Ghests, mentioned, Mat. 22. Many such are called, though but few
be chosen. This is common to the whole visible Church. Secondly. Strictly it signifies that internal Call which effica∣ciously flows from Gods eternal election, and infallibly leads to Glory, described Rom. 1. 28. 29, 30. This is peculiar to Gods Elect, the members of his invisible Church, who are all in due time efficaciously called.
This Calling hath a double Aspect, general and particular: 1. General, towards God in all the wayes wherein he is to be owned for our. Soveraign, Lord and chief good in Christ; this concerns all, thus to love and fear, to serve and trust him with the utmost of the whole man. Secondly, It hath a particular re∣spect towards Man, in the various Relations of this life, where∣in every one hath his particular charge to attend upon, in each respective Station, differing one from another, as Superiour, or Inferiour, in publique or private, &c.
The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vocation, sometimes denotes an act of God towards Man, calling him to himself; usually it holds out the state of man whereinto he is brought by that Divine Act, whether external or internal, whence proceed all humane Acts in correspondency thereto
This phrase in the Text is comprehensive of all, in the full Complex thereof, but especially expresses that special state of Grace and Christian Profession whereto Gods People are energetically called by the singular operation of his sanctifying Spirit.
That this Vocation is most eminent, is a Truth confirmed fully and frequently by the sur-beams of Divine Oracles in every branch of Gods Word. All the expressions that describe it testifie so much, being equivalent with regeneration and con∣version, the new Creature and new man, the translation of men from Darkness to Light, and from Death to Life; their bearing of his Image, and partaking of the Divine na∣ture; their coming out of Bondage into Liberty, by Redemp∣tion from Satans Kingdom, into Christs own Kingdom, &c. Instances might be given of the excellency of every part hereof, with relation to this Christian Vocation. The Pre∣cepts requiring it, the Promises assuring of it, the prefigurati∣ons typifying it, the Presidents performing it, are all eminent.
All Instructions and Incouragements thereto, all Threats and Punishments for the neglect and abuse thereof, do eminently ratifie the same.
1. THE Cause is eminent. Its God himself that calls thus by the Spirit of Christ, internally and externally. His Divine Excellencies shine here in their Brightness. This is his Work-man-ship, in the product whereof all his glorious At∣tributes concur harmoniously. He is the fountain and the final Cause, whence it flows, and wherein its terminates. He is the Prime and choise Agent, who appoints and over-rules all Means, in tendency thereto. His Voice gives the formal Im∣pression of it upon that matter, which his Spirit disposes order∣ly, according to his eternal purpose, to be a fit subject for the Reception and Improvement thereof. He speaks actively and effectively, calling things that are not, that they may be, ac∣cording to the good pleasure of his Will. God thus considered both Essentially and personally, is the eminent Cause of this Vocation; not any meer Creature, nor any thing considerable in it, either in Gods purpose or execution.
The Terms of it are eminent Ones; both the terminus à quo, whence they are called; and terminus ad quem, to which they are called: Its from slavery to freedom, from a sinfull to a gracious state, from the Power of Satan to God, from misery to felicity, from the drudgery of Hell to the glorious Grace of Heaven. Is not this call then a most eminent One?
The Properties of it do further ground its Eminency; it is a high calling, a holy, heavenly Vocation, free and full, sure
and singular. Nothing excellent in any creature but it sets out the choise qualities of this noble Vocation. Its the highest Preferment, which the most high can afford in his Kingdom, to his best friends, Children and Spouse. Its the conforming of them in holiness, to that which is the Top of Divine Ex∣cellency. It comes from Heaven, leads to Heaven, and trains up for Heaven, gradually, efficaciously. Its of his free gift to sinfull unworthy Wretches, to fill them with the fulness of Christ. Its surely made out, and made good in a singular manner, to all the Vessels of Mercy, prepared for Glory, through Grace. Here are eminently fulfilled the fathers pur∣pose, and the sons purchase in proper applications of every Covenant-promise, through the operations of his holy Spirit, freely and fully surely and singularly, in an high, holy and hea∣venly manner. All the Properties thereof are most emi∣nent.
The Effects demonstrate its Excellency also. This Vocation renders men truly noble and eminent. It raises up their spi∣rits to the best pitch of generous magnanimity, to the scorning of all sinfull baseness. It stamps the characters of Divine Nobleness upon their souls, giving them so large an Interest in the royal blood of the King of Saints. They are hereby qualified with that Princely Spirit, which enobled Caleb to act so eminently for God, and the publique. So far as Chri∣stians harken to this Call, it works on them, and by them, in a choise manner, to the promoting of the Lords Interest, and the publique Weal, against all internal and external enemies of both. This is it that duly improved, makes all sorts of Christians eminently usefull in their respective places, whether superior or Inferior.
The Application may, 1. Inform our Judgement in two Corollaries. 1. Of the Excellency of Grace, which cals Christians thus eminently. Car••…••… hearts cannot see any beauty, nor comliness therein, no more then in Christs own person, who was accounted a Worm and no Man. Yet is the
Kings Daughter all glorious within, in the beauties of Holi∣ness, though blind eyes cannot discern it. The natural man understands not the things of Gods Spirit, neither in∣deed can he, because they are spiritually discerned; but the spiritual man judges of all things spirituall, by due comparing thereof. The Kingdom of God, said Christ, comes not with ostentation and observation, but is within you, and among you, like the Curtains of Solomon, whose out side appears like the Tents of Kedar. What if God do not thus call many noble, nor many wise, nor many rich after the flesh, that his Grace may appear to be free? Doth not he make them truly noble, rich and wise, whom he thus effectually calls? Have not the famous Worthies of all Nations in all ages, learned in Christs school, with Theodosius, to account their Relation to Christ the choisest flower of their honor and happiness?
Observe hence also the baseness of every sin, Original, Habitual, Actual. It is sin that so notoriously opposes, ma∣ligns and hinders this eminent Vocation. Sin is that unwor∣thy Varlet, that cheating Mountebank, who dares v••e it with the Lord, and give a counter-call to millions of Souls. Sin is that impudent Strumpet, that bewitches the simple with flat∣tering Charms, of seeming pleasure, profit and credit, there∣by to keep off Customers from hearkening to Christ. Sin like the Hyena, counterfeits often the shepheards voice in many disguised Seducers, to draw in silly sheep into her snares. Sin is that Monster, which Panther-like draws brutish sensualists by plausable allurements into her cruell clutches. This is the Dalilab, that inveigles and captivates so many Sampsons, by her juggling Tricks. Sin is that cunning Rook, which draws out of Christs road so many Travellers into the crooked wayes of error and baseness, by misperswasions. Is it not sin that debased the glorious Angels, and the first Adam, and hath made them Maps of w••••tchedness, that were at first Mirrors of happiness? Is it not baser then Hell it self, being the cause and founder thereof? Nothing vile enough in the worst of
Creatures, to express this unworthiness of sin. The poison and bane, the venome and pest, the excrements and filthiness of the very worst kind are mentioned in Scripture, to point at the inexpressible baseness of sin. This dung and dirt, this puddle and vomit, this filthiness and excess of naugh∣tiness, is the inveterate and desperate enemy of our eminent Vocation.
1. NOminal Christians that have yet but a bare professi∣on. Sinners of all sorts come under this rank. Oh, What pitty, what shame to affront and slight such an eminent Call as the Gospel sends to you! Do you bear Christs name only for a shew, and for fashion-sake? Shall your profession serve as a Pandor to your filthy lusts, and as a Patron to your Libertinism? Doth not this aggravate your sins eminently, that you thereby oppose such an eminent favour? What can the swearing and lying, the tipling and gluttonous Christian have to say for himself? What pretense shall the ignorant and lazy, the proud and wanton, the covetous and passionate sinner plead in this case? What shall the Formalist and self-justiciary pretend for excuse? What will the Notionist and self-perfecti∣onist cloak himself withall? What excuses shall the Scorner and Derider make? Will not their conscience convince all such of the reign of sin, by their Love and subjection thereto? Do they not thereby stop their ears, and turn their back against Christs Call? If Conscience be silent now, being stifled, bribed and seared, so much the worse. It will awaken at last with a wit∣ness, with a vengeance. It will shew light enough to hasten to Hell, though it had not enough to guide toward Heaven. Oh, The folly and the misery of every sinner, that thus slights Christs Call, to hearken to Satans! How few hearti∣ly
hearken unto Gods Invitation to the marriage-feast of Christ?
2. Real Christians should be convinced also of their neg∣lects, contempts and mistakes, about their eminent Vocation. Should not our hearts bleed at the sight and sense of so much disgrace we have cast thereon? Should it not humble us deep∣ly that we have so long deafned our ears hardened our hearts, and pulled away the shoulder against such a Call? Is it not a burning shame, that any Creature should prevail more with our spirits by their Syren-charms, then the voice of Christ himself, calling on us still by his Spirit, Word and Providence? It is our sin, let it be our sorrow, that we so readily hearken to self, sin and Satan; are so deaf, so dull and dead to the cals of God. Lets heartily grieve that our souls prove still such drie tinder to so many Temptations of the common enemy, and such green wood to the sparks of Heaven. We are as soft wax to the Tempters impressions, which easily touch and take; but cold and stiff to the renewed expressions of the Lords Spirit.
Should we not hence be put upon an Inquest to trie our Ti∣tle to this eminent Calling? The deceit is frequent, facile and pernicious, which should quicken our industrious search. The most find flaws in their evidences, when duly reviewed. Ve∣ry much base coin passes for currant till duly tryed. Most Christians rest upon an external Profession, which will prove to them but a broken reed. To dream of Heaven in the broad way to Hell, will be found dreadfull mistake. The best find most need of self-examining, and are still earnest with God to do it for them, distrusting their own heart. Mans heart by the Lords Verdict, is both deceitfull and desperately wicked, so far as unrenewed. Many carnal Hypocrites exceed the most gracious in outward shews. Many foolish Virgins have their Lamps better trimmed then the wise, though they want gracious oyl in the Vessels of their hearts. Nature refined by the sublimations of Formality and Morality, makes a spe∣cious
shew, with a deal of Varnish, though the inside be of∣ten but rotten stuff. Multitudes prove like the Popish Pictures and Pagan Idols, curiously garnished to ensnare silly souls. Many a fair Profession will be found much like Apothecaries Boxes, finely painted, yet filled often with poysonous drugs, and like the Pharisees painted Sepulchers, that are within full of dead mens bones. All then are concerned to look to their Vocation, whether it be of good alloy, and of the right stamp, such as will pass in the court of Heaven.
Quest. How may it be discerned?
Answ. By three signal things, viz. The Antecedents, the Concomitants, and the Subsequents thereof.
1. The Antecedents foregoing it are considerable. The Spirit of Christ convinces of sin still, and of righteousness, when he is about this effectual call. He awakens the conscience to listen after his voice, though not in all alike. He deals with men in a rational and orderly method, suited to their various conditions. Hath the Lord so dealt with thee, boring thine ear, and rowzing thy conscience, to see thy self a forlorn, sinfull Wretch? Hast thou felt the pangs of the new Birth? Hath the Spirit of Bondage made thee sensible of thy sinfull slavery in Satans drudgery? Hast thou found thy self lost in the wilderness of sin and sorrow, like a poor Traveller that is bewildred in the woods and bogs among cruel Tories, listening still, and looking round about for help in his distress? Hath the Lord allured thee into the wilderness, that he might there speak unto thy heart? Hath he been busied with his spade and Ax about the breaking up and dressing of thy soul, to kill the weeds, and prepare his ground? Hath he opened thine eyes that he might turn thee from darkness to light, and from the power of Satan unto God? Hast thou sensibly viewed thy un∣worthiness and insufficiency, as of all things else, that thou mightst be wholly beaten off from all selfish shifts, & creature-refuges? Hast thou perceived the absolute need of hearkening fully of Christs terms, for Wisdom and Righteousness, for
Sanctification and Redemption? Hast thou been like a poor Wretch, sinking every moment under the raging waves of cor∣ruptions and temptations, listening and looking after a saving arm, that might reach them forth? Hast thou felt thy self like a dying Patient, ready to perish; and as a Malefactor, con∣demned on the Ladder-top, upon turning off? Hath this con∣trition and compunct on of heart, made the voice of Christ most desirable to thee, to be preferred before all the shrill calls of self, sin and Satan? Hast thou so heard his Call, as Paul and the Jailor? The 3000 in Acts 2? as Lydea, at least opening thy heart to hearken to his efficacious Call?
2. The Concomitants attending this eminent Vocation, are also to be observed. Christ and his Spirit never come alone into any soul, but are still attended with a gracious Train, con∣quering the whole man into a gracious subjection: Hath he so come to thee, as a mighty Conqueror, gaining thy heart, to yield up thy self upon his terms, at his mercy, without re∣serves or capitulations? Hast thou surrendred all the powers and parts of soul and body, with chearfull submission into his own hands? Are the black Regiments of sin and Satan cast out with violence, that the Lords own spirit might garrison thee with his gracious forces? Hath thine Understanding, Reason and Conscience so harken'd to his voice, that thy Will and Affections do readily close with his Will and Pleasure, above all things else? Hast thou found thy self drawn so effectually by the cords of his love, as by the Bands of man, that thou couldst not resist any longer? Hast thou heard the voice of thy Beloved so attentively and affectionately, so submissively and applicatively, that conjugal consent hath followed on thy part to be wholly and constantly his? Hath his pardoning and renewing Grace sounded so powerfully in his Word and Or∣dinances, that thy soul could not but eccho and resound a be∣lieving penitential Return? Hath the effusion of his graci∣ous Spirit so melted and mollified thy heart, that it could not but pour forth it self into a Spirit of supplications? Did the sight of him, whom thou didst behold as crucified by thee and for thee, pierce through thy very heart, to the killing of sin, and quickning of thy soul, that thou couldst not but mourn
bitterly at the sense thereof? Hath that voice of his broken the Cedars, and cleft the mountains of thy corruptions, whilst Gods servants in his house were speaking of his Glory? Hast thou felt his word sharper within thee, then any two-edged sword, piercing deeply, discovering all, and dividing energeti∣cally between sin and self, by a spiritual Anatomy? Hath his knock and voice wrought upon thee, as they did on the Spouse, to call thee away from thy secure bed, and sluggish slumber, into a diligent Inquiry after him, pursued incessantly, till thy Beloved be found? Hast thou given Christ eminent entertain∣ment in some proportion to his eminent Vocation, as Mat∣thew and Zachaeus did, being called by him?
3. The Consequents following this Call are likewise emi∣nent. His called Ones, are his faithfull ones, following him fully in an obedience of faith and love. Hath he thus ef∣fectually prevailed with us to make us faithfull, loving and obedient, according to his Articles of marriage in every Re∣lation, condition and occasion? Is our obedience cordial and constant, universal and perpetual, at least in our purpose and endeavours? Is there no Duty we would willingly neglect, no sin we would leave unmortified, no mercy of his that we would not fruitfully improve? Is his Will our Rule, his Glo∣ry our End, his Grace our Principle, his Spirit our strength, whether in superior or inferior places, in every Ordinance and Providence? Doth our faith work by love to him, and all his peculiarly, fervently, orderly and continually? Is it our desire and delight, design and labor to follow him through fair and foul, through the Cross to the Crown, through many tribu∣lations into his Kingdom of Grace and Glory? Have we none in Heaven but him, none upon Earth in comparison of him? If thy Vocation be a saving one, its an eminent One in the exercise of every Grace, in the crucifying of every Lust, in the resisting of every Temptation, in the bearing of every Affliction upon his account. Art thou as willing to take up his yoak, and to learn practically of him, meekness and low∣liness, as thou art desirous of his Rest? Dost thou as chear∣fully, studiously obey every Precept, as thou delighest in eve∣ry Promise of his gracious Covenant? Is it thy trouble and
grief, that thy self and others do so dishonour and disobey him? Is it thy chief joy to see him honoured & obeyed by any of his? Doth the sense of thy sinfulness still conflicting within, make thee to cry out against thy wretched self? Doth the sight of his Grace any way made good to thee, melt thy soul into gratefull acknowledgements, and sutable Returns, as it did in Paul, David, and the rest of his called ones? Dost thou emi∣nently improve that calling, thus eminently vouchsafed unto thee? consider it well.
This speaks comfort to the Lords chosen, faithfull, called Ones. Your Vocation is most eminent, so is the Cordial that flows from it against sin and sorrow, the flesh and the world, self and Satan. He hath called you to Glory and Vertue, through Glory and Vertue, who is faithfull, and will also do it. Whom he did fore-know, them he did predesti∣nate, to be conformed to the image of his Son, that he might be the first born among many Brethren. Moreover, whom he did predestinate, them he called; whom he called, them he justified; whom he justified, them he glorified. Therefore shall all things work together for good, to them that love God, who are the called according to his purpose. Is not this golden chain of your salvation a Soveraign Antidote against all fears, from within and without, to be carefully laid up, and laid out as the Apostle did? Thou trembling soul, whose heart is tender, that wouldst fain love Christ, and loth sin above all, that thou mayest follow his call, is not this thy priviledge? Shouldst not thou join with him, in casting the Gantlet, and biding Defiance to sin and Satan, to self and the world, as he instructs thee in the following Context? Who shall separate us from the Love of God? Shall Tribulation, &c. Nay in all these we are more then Conquerors through him that loved us? Mayst thou not through his name, confidently resolve with him also, and be perswaded that neither Life nor Death, nor any other creature shall be able to separate thee from the Love of God, which is in Christ Jesus our Lord? Thou hast his
Word and Oath, his Hand and Seal, his Purpose and Pro∣mise, his Purchase and Covenant, his Grace and Glory, yea himself with his al-sufficiency engaged to thee for it, what canst thou look more for? The more unworthy and insuffici∣ent thou art in thy own eyes, the more is thy right cleared to his Worthiness and sufficiency. His Gifts and Calling are without Repentance, being carried on in this saving manner, though his common Gifts and external Calling admit often of a change, as appear'd in Saul, Judas, and the Like temporary Believers. Though thy hand be weak, yet his is strong enough, thy strength and stay lies in him alone, and not in thy self. Though thou often break, yet doth he not break, who cals his sheep by name to eternal Life. Thy Vocation is eminently di∣vine, for freeness and fulness, sureness and singularness, to sense thy Soul against all enemies and discouragements. Whom doth he seek and save, but that which was lost in a perishing state?
1. UNcalled sinners that never gave yet hearty Obedience to the Call of Christ. These are of various sorts, abounding every where to be spoken to, as their case requires. Some are most ruled by one Lust, some by another; some openly, others more closely, whilst they all follow the call of sin, and reject Christs Call. Should not all such be vigorously pressed to listen to his voice, before it be too late? Who ever thou art that hearkenest to any thing else, rather then to Christ, take notice of thy state in its sinfulness, in its wofulness? Hast thou not been jugling and jugled with long enough alrea∣dy, both deceiving and being deceived? Hast thou not follow∣ed
Satan far enough in thy ignorant and negligent course, in thy notional and formal Revolts, in thy sinfull pleasures, pro∣fits and esteem? Wilt thou still be cheated by such a Father, and such children of lies? Wilt thou still hearken to that per∣nicious voice, which calls thee away from Christ and his ways? Hast thou not slighted and abused him too long, in rejecting his terms, and capitulating still to have thy own? Hast thou not sufficiently wearied thy self in thy wildred state, like the Prodigal Son, from one Bog to another, from one Lust to another? Is it not high time to come to thy self, by hearkennig to Christs Call? Hath not he waited long enough on thee with intreaties and offers, precepts and promises, chidings and threats, wooings and expostulations, Directions and Incou∣ragements of all sorts? Have not his Law and Gospel, his Mercies and Judgements sounded loud and long enough about thee to call thee to Christ out of sin and self? Shall nothing prevail, art thou grown so dull, so dead and obdurate, like the Smiths Anvil, and his sleepy Dog? Hath Satan so far blinded and hardened thee, that thou canst not deliver thy Soul, by shaking off the lie of thy right hand? Wilt thou not admire the Treasures of his Patience, Bounty and long-suf∣fering exercised towards thee hitherto? Hast thou a mind to feel the Treasures of his Justice and Vengeance? Behold! Christ is come once more to give thee a Call. Now hearken for thy Life. This may be the last Now, if ever be perswaded to listen to him, and obey his Call. Sinner, he cals thee by name, to look into self, about self, under self, above self. Dost thou not see thy self a forlorn wretch, Hell opening its Jaws, all the Creatures arm'd to execute thee, the great God him∣self smoaking in deserved rigor against thee? Is not Christs ten∣der now be valued, owned, and embraced? Awake and arise, he calls thee to himself, for Grace, Mercy and Peace. Art thou weary and heavy laden with sinfull Burthens? come to him for Rest. Is thy heart blind, rotten and diseased, the Master cals thee, that he may heal thee. Is it not equitable and reasonable thou shouldst yield to his voice? Is it not ab∣solutely necessary to thee? Is not thy own Interest specially concern'd? Is not his Call most honourable, most pleasura∣ble,
most profitable? Canst thou hear of his Love, of his suf∣ferings, of his Grace and Glory, without relenting of thy tendrest Bowels? Can thy heart hold out any longer against his Call? Wilt thou not abhor and abandon sin, self and Sa∣tan, to give thy All to him? For shame come now to Christ, though thou be very bad, that he may mend thee, pardon thee, purge thee with his Blood and Grace, through his Spirit and Word. Let his Love constrain thee to a cordial Reciproca∣tion.
Quest. How shall it be done?
Answ. Two main things he cals thee to mind, Diligence and Dependance.
1. Diligence in the use of all means appointed by him in his Word and Providence. Look for him, and hearken to his voice in every Duty, in every Mercy; attend on him in every Or∣dinance and Providence. Neglect not any opportunity of seeking his face, studying his Word, praising his name, con∣sulting with his People. Be much in secret and fervent Prayer, sigh and groan, cry and chatter, if thou canst not speak plain. Let his Sabboth and service be precious to thee, and duly ob∣served. Perform every Duty as thy last, and as for thy Life, slight not any help from his meanest servant, make choise of some special bosom friend, whose Prudence, Tenderness and Love may be most helpfull to thee. Be much in the study of Scriptures, such especially as most sute thy case. Attend on the publique Ministry with faith and diligence, as upon the great Ordinance of Heaven for Conviction, Conversion, and Confirmation of Souls. How shall men believe, unless they be preached to? How shall men preach, unless they be sent? Make use of others Experiences for Direction and In∣couragement. Beware of Mountebanks and jugling Seducers, that will poison and skin over thy sores, and at best, can give but a palliate cure, with all their Bragadoxia's. Be willing to be dressed to the quick, by such sober and skilfull Physiti∣ans, such spirituall Chirurgians as the Lord doth appoint and
bless to his People. Thou wilt not trust thy Estate, thy Cloaths, thy Body and Temporals with Idiots, and unskilful persons. Should not thy soul be much dearer to thee, then to be trusted with unlearned Empyricks, that have gotten some few receipts with many brags? In a word, be most diligent in every Relation and occasion to serve the Lords Spirit, and observe his Will, by the right use of all 〈◊〉〈◊〉 Means, for his Honor, and thy good.
2. Dependance on him wholly and solely he requires also. Its he alone that must bless the means, and will be trusted for it. He bids thee roll thy self upon his Grace, lie at his feet, ac∣knowledge him in All. This is the Angel of the Covenant, whose motion must communicate a healing vertue to the wa∣ters of Bethesda, and of the Sanctuary. He can heal at the Pool, if not in the Pool. The sense of thy weakness & emptiness must still drive thee to him for strength & fulness. He calls thee to rest upon him, to derive from him, and keep close to him for support & supplies in every condition. It is his Grace must par∣don & purge, direct and quicken, restore and save. His presence and blessing is the cream and substance, the Life and vigor of every Ordinance, of every Creature. Apply therefore his gracious Promises in order thereto. He will be sought and found in all his ways, to meet us with a Blessing, where ever he records his name. He meets them that rejoice, working righte∣ousness, those that remember him in his ways, and is still present where two or three are met together in his name. He hears in secret, and rewards openly those that depend on him. The more thou findst thy self unable, unskilfull and unwilling to good, the more depend thou on him, who hath an Al-sufficiency of skill, Power and Will for thy good. So shall his Grace be suf∣ficient for thee, and his strength shall be perfected in thy weakness.
Secondly, Christians that are efficaciously called, should be stirred up to make Improvement of their eminent Calling. Hath the Lord vouchsafed so singular a favour to any of us? How can it but inflame our hearts with gratefull rescentments thereof? Should we not with the Apostle, admire the dimen∣sions of that eternal Love, which wrought so effectually in
the fulness of time, by shewing Mercy to such sinfull wretches, after so many provocations? That we should obtain favour, who sinned so Ignorantly, so Unbelievingly, so hainously, this is mercy indeed! That we should be called into his house and Kingdom, that were by nature Children of wrath, and the slaves of Hell, this is Grace indeed! Should not this provoke us to Improve it faithfully, in our respective Employments towards God and Man, and therefore to observe the next Conclusion?
Mat. 22. 14.
Ioh. 3. 3. 5. 6.
Mat. 18. 3
Gal. ••. 15.
2 Cor. 5 17.
Eph. 4. 24.
Act. 26. 18.
1 I••h 3. 14
•• Pet. 1. ••.
Ioh. 8 32, 36.
1 Ioh 5. 1••
〈◊〉〈◊〉 1. 1••.
Rom. 9. 11.
Rom. 4. 17.
Num. 14. 24.
Psal. 22. 6
Isa 41. 4••.
Psal. 45. 13.
Psal. 110. 3.
1 Cor. 2. 14, 15.
Luke 17. 21.
Can 1. 5.
1 Cor. 1. 26, 27.
1 Kin. 8. 38.
Iam. 1. 21.
1 Pet. 2. 1.
2 Pet. 2. 22.
Psal. 14.
Psal. 53.
Mat 22.
Luke 14.
Psal. 26. 2.
Psal. 139. 23.
2 Cor. 13. 5.
Jer. 17. 9.
Mat. 25.
Ioh. 16. 8, 9, 10.
Rom. 8. 15.
Hos. 2. 14.
Jer. 4. 3.
Act. 26. 18.
1 Cor. 1. 30
Act. 9.
Act. 16. 14, 30, 31.
1. Pet. 1. 5.
Col. 1. 13.
Hos 11. 2, 3, 4.
Can. 1. 2.
Ioh. 6. 44.
Can. 2. 14.
Can. 5. 2▪ 3, &c.
Zech. 12. 10, 11.
Psal. 29. 2, 3, 5, 9.
Heb. 4. 12.
Can. 5. 3, 4, 5, &c.
Mat. 9. 9.
Luk. 19. 23, &c.
Gal. 5. 24.
Gal. 5. 6.
Gal. 6. 14.
Mat. 10. 38.
Mar. 8. 34.
Luk. 9. 23.
Psal. 73. 24.
Mat. 11. 28, 29.
Rom. 7. 25, 26.
Psal. 31.
Psal. 119.
Rev. 17. 14.
2 Pet. 1. 3.
Rom. 8. 28, 29, 30.
Rom. 8. 32, 33, 34, 35.
Ver. 36, 37.
Rom. 11. 29.
Ioh. 10. 3, 4, 27, 28, 29, 30.
Mat. 9. 13.
Luk. 19. 9, 10.
Isa. 47. 13.
Luke 15.
Isa. 44. 20.
Mat. 11. 28.
Rom. 10. 14.
Isa. 26 3, 4.
Ioh. 7.
Pro. 3. 6.
Exo. 20. 24.
Isa. 64. 5.
Mat. 16. 19, 20.
Mat. 6. 6.
2 Cor. 12. 9, 10.
1 Tim. 1 12, 13, 14, 15, 16.