2. Others have a deliberate resolution, and seem for the present absolutely and seriously to please God in all things, and keep his com- mandments ; but they do not verify it in their conversations. Their purposes and resolutions are not dissembled for the present, but yet soon changed ; they neither keep the commandments of God nor study to please him ; there is a moral sincerity in them, but not a super- natural sincerity. Wherein differ they ? The moi-al sincerity is a dictate of conscience, but the supernatural sincerity is a fruit of heart- changing grace. What shall we do, then ? Beg such a heart of God : Deut. V. 29, 'Oh that there were such a heart within them, that they would fear me, and keep my commandments always.' God showeth what we should do ; convinced conscience showeth what purposes and resolutions we should make, but a converted heart is only able to keep them. That must be sought of God, and all good means must be used that these purposes that we conceive to be sincere may be found to be so. And God will not fail the striving and endeavouring soul, that seeketh to persevere in its holy will and purpose to obey and please God ; but by internal grace and external providence will help us onward in our course to heaven. But if we depend upon our purposes and resolutions made in solemn duties, with a clear conscience, and with a deliberate and seemingly resolved will, without those subsequent
.VeB. 28.] SERMONS UPON ROMANS VIIL 285
endeavours which evidence they come from a renewed heart, alas ! they will soon come to nothing.
Use 2. To exhort us to the love of God. The more you love him your title is the clearer, experience greater, hopes of eternal life stronger.
1. Consider these two things — God is lovely in himself, and hath loved us.
[1.] That God is lovely in himself, because of his wisdom and great- ness, as well as because of his benignity. We are, or may be, soon per- suaded that we ought to love him as the fountain of all goodness ; but the other attributes should attract and draw our hearts also. I shall add this argument to all the rest : Whatever engageth us to adhere to God as an all-sufficient portion, that is certainly a motive of our love ; for love is nothing else but a delightful adhesion to God. Now his infinitely glorious essence, dominion, and power, engage us to adhere to him ; therefore we must press you to consider the excellency of his nature, evidenced in the absolute dominion of his providence and holiness of his laws. We would have you consider neither with the exclusion of the other ; not his greatness without his goodness, nor his benignity and goodness without his greatness, neither of both without his holiness ; aU maketh our love more strong and regular.
[2.] He hath loved us in what he hath done already, in what he hath prepared for us.
(1.) In what he hath done already in Christ, which showeth that God is love : John iii. 16, ' God so loved the world, that he gave his only-begotten Son ; ' 1 John iv. 10, ' Herein is love, not that we loved God, but he loved us, and sent his Son to be a propitiation for our sins.'
(2.) In what he will do. He hath greater benefits to give us than what he hath already given : James ii. 5, ' God hath chosen the poor of the world, rich in faith, and heirs of a kingdom which he hath pro- mised to them that love him ; ' not to learned, rich benefactors, but to them that love him, and are willing to do and suffer anything for his sake : 1 Peter ii. 9, ' But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people ; that you should show forth the praise of him who hath called you out of darkness into his marvellous light.'
2. That love runneth a- wasting on the creature. That is ruinous and destructive, this conduces to our good ; if we suffer loss here, it will be recompensed by a greater benefit.
I come now to the last clause — Who are called according to purpose. Doct. The effectually called are those that love God, and are beloved by him. Let me speak —
1. Of the several kinds of calling.
2. The properties of effectual calling.
3. The ends of it.
First, Let us distinguish the several kinds of calling —
1. There is a twofold calling — proper and improper.
[1.] The improper call is the general and common invitation of all
men in the world, by the works of creation and providence, by all
which God inviteth men to seek after him. The work of creation,
Acts svii. 27. All God's works have a tongue, and a voice proclaiming
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and crying up an infinite and eternal power, who is the fountain of our being and happiness ; so Kom. i. 20, ' The invisible things of God, from the creation of the world, are clearly seen, being understood from the things which are made ; ' Ps. xix. 1, 'The heavens declare the glory of God, and the fii'mament showeth his handiwork.' No man can look seriously upon the works of creation, but this thought will arise in his mind, that all this was made by a powerful, wise, and good God. He telleth us, ver. 3, ' There is no speech and language where their voice is not heard ; ' though it be not an articulate, yet it is a very intelligible voice. They in effect speak to every nation in their own language, that there is an eternal God, who must be sought after and worshipped and served. And as the works of creation, so the works of providence, whether for good or evil. Good : Acts xiv. 17, ' Nevertheless, he left not himself without witness, in that he did good.' The comfortable passages of providence are a pregnant, full, and clear testimony that the government of the world is in the hands of a good God. So afflictive providences ; some of God's works have a louder and more distinct voice than others : Micah vi. 9, ' The Lord's voice crieth unto the city, and the man of wisdom shall see thy name ; hear ye the rod, and who hath appointed it ; ' or if you suppose that con- cerneth the church, take Kom. i. 18, 'For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.' God doth discipline and instruct the world by his judgments, that he is holy, just, and true. God's works speak to us, only we must take heed of a deaf ear ; non-attentiveness to God's providence made way for the prevalency of atheism and idolatry in the world. There are two propositions, that, if well minded and improved, would preserve a lively remembrance of God in the hearts of men — that all good cometh from God : James i. 17, ' Every good and perfect gift is from above, and cometh down from the Father of lights ; ' — and all evil from God : Amos iii. 6, ' Shall there be evil in a city, and the Lord hath not done it ? ' and that any notable efiect in either kind is a, sign and witness of an invisible power. If men would not look upon all things that befall them as mere chances, they could not sleep so securely in their sins ; but God would have a greater testimony in every man's bosom that he hath a care of human affairs, and is a rewarder of such as please him, and an avenger of such as do offend him. The question about this improper calling is, What is the use of it ? or whether it be sufficient to salvation ?