494 A GLIMPSE OF GLORY.
The reason is, because by this knowleclf:;e of our calling we draw borne to our election. See for this Rom. viii. 30 : ' Whom he called, them also he justified ; and whom he justified, them also he glorified,' and so elected and predestinated.
By our calling, therefore, which is by an eternal purpose and grace of God in time, changing and renewing us unto holiness of life, we come to know the eternal decree of God, which otherwise were presumption to search, and may not be looked unto. For, as a prince's secret mind is made known by edicts and proclamations, which before we durst not search into, neither could know, so when God's secret counsel to execution is manifested, by changing our hearts, by calling us from the world to an holy calHng, in a sanctified life : this, then, is no presumption, but duty in us, by our calling, to judge of our election, and so of our calling to glory and virtue.
If 5'ou look for an example of this, see that of St Paul, Gal. ii. 20, where that Paul gives a proof of his hope of life and calling, says, ' Nevertheless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.' What doth Paul mean here ? Doth he mean to engross unto him only, and make a monopoly of Christ ? No ; but he invests and puts himself into the common inheritance of the saints, because Christ loved him, and bad given himself for him, because Christ dwelt in him, and that he had attained to lead a holy life. This was the ground of his assurance to eternal life, and of his calling to glory and virtue.
Ohj. But some may object, and say. What speak you of St Paul ? This was peculiar unto him, he was a chosen vessel, others cannot attain the like ; chiefly the papists, they object most against this, who would have no assurance of calling but by special revelation. But the apostle, 1 John iv. 16, saith far otherwise. There he saith not, we hope, for he knew so weak a word could not express so great a matter and such assurance as he was about to declare unto them, but * we have known and believe the love wherewith God hath loved us.' To know God's calling, and not our interest therein, it is a punishment, rather than any comfort unto us ; as Christ speaketh of the Jews, Mat. viii. 11, ' For I say unto you. That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into utter darkness.' It is a small comfort to the children of the kingdom to know much, and yet to be thrust into utter darkness ; but we must labour to know and believe this love of God to us, as the apostle did. Not that I exclude hope from faith, for though there be a distinction between them, yet there can be no separation ; faith hath ever hope with it : a strong faith, a strong hope ; a weak faith, a weak hope ; a staggering faith, a staggering hope ; a pale faith, a pale hope ; but this we must do, make it our own, know it, believe it, apprehend it for our own. Many may know Christ in a sort, but not apprehend him. What is my knowledge, but so much the more misery to me, if I apprehend not Christ ? For this I must crave leave to tell you a tale which shall make this I say good. There was not long ago a revolting wretch, one Francis Spira, beyond seas, who in the midst of his torments and despair, being told of the mediation of Christ's justification, the virtue of his blood, and merits of the same, burst out in this strange unexpected speech, ' I know all this, and more than any of you, and yet I cannot lay hold thereof to me ' [a).
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Then further, let us by the way add one point more, which formerly in part I touched.
Doct. 2. That this knowledge of our particular calling is one of the strongest motives unto all goodness, against that opinion of the papists, that sav this doctrine opens a door to all licentiousness. Nay, it is so far from opening a door to all licentiousness, that like that angel of paradise, which with a flaming sword was set to keep the tree of life, he shuts all such liberty and licentiousness out of doors. So we see the apostles in their opinions still urge holiness and sanctification from this ground of the assurance of callino- and election. Gal. v. 13, the apostle wills them ' not to use their liberty as an occasion to the flesh ; ' but on what grounds presseth he this ? ' Ye have been called unto liberty.' Eph. iv. 2, he desires them ' to forbear one another in lowliness and meekness, endeavouring to keep the unity of the Spirit in the bond of peace.' But on what ground ? ' That ye walk worthy of the vocation wherewith you are called.' Col, iii. 12, he exhorts them ' to put on bowels of mercies, kindness, humbleness of mind, meek- ness, and long-suffering, forbearing and forgiving one another.' But on what ground ? ' As the elect of God, holy and beloved.' I might mention many places to this purpose ; take this one more : 1 Thes. v. 9, after he hath exhorted them unto ' watchfulness and sobriety, to be sober, puttino- on the breastplate of faith and love, and for an helmet, the hope of salva- tion.' What is his ground ? ' For God hath not appointed us to wrath, but to obtain salvation through our Lord Jesus Christ.' He that hath no assurance of this calling can have little comfort in performing of holy duties. A fearful, doubting soul lives in much vexation. Now I come to the uses, which are three.