T H E BONCES EFFECTVALL ALLING ;I' Q` CHRIST. By r. H. LOND©k Printed by J.H. forAndrewCrooke, at the fagneofthe Beare inPaulaChurch- yard. i ' 3 7.
t.e1r4=123.1116110.2.1=3, 33 imfmnimarti The Soules effeduall Calling to CH R I S T. JOHN 6. 4s. Every man therefore that bath heard and bath learned of the Father, commeth stome. HE ingrafting of the humble and broken hearted firmer intoChrift, as we have heard, confifts of two particular pati-ages : The firft was being put intothe flock; Secondly, the ingraftinginto the fame. As in ingraftingna- turally,foof implantingfpirituallyofthe foule in- toChria.When the foul is brought unto this,then a firmer comesrobepartakerofall the fpiritual be. nefits, all fhall becommunicated tous. Now the point at thisprefent tobehandled,is calledby the ftreame of Divines Vocation, and I tearme it the putting inofrhe foule, when thefoule is brought out of the worldof finne,tolyeupon,and todole with the Lord jefus Chrift, and this hath two particular pafi'ages in it ; partlythe call on Gods par'.partly theanfwer onours. Thecall onGods Part ìtthis,when the Lordby the cal ofhis Got. pell doe, fo cleerly rcveale the fulnefí'eofmercy andcertihcs to the fouleby the workof his fp?r t, E 2 that
34 Ihr souks efe£huall calling toChriti. that the foule humbled returnesanfwer toGods call. r: In the firíf obferve two paffages: Firff, the meanes whereby God will call the finner unto him; 'the firmer is afraid to appeare beforeGod whom he hath offended, and may therefore pro- ceed in jultice againft himfor thole Genes which havebeenecommittedby him. Nowbefides the Lawwhich difcoversa mans finne unto him, hee now prepares another meanes, the voice of his Gofpell ; lice lets inmany fweet inklings into the foule, of his loveand kindncffe toallure him, to call him,anddraw him tohimfelfe. 2. Secondly, the Lord dock not onely appoint the meanes, namely, theminifl;ery ofhis Gofpel, whereby the foule maybebrought untohim,and receive communion with him ; but by the worke ofhis Spirit hee doth bring all the riches of his grace into the foule truly humbled, fo that the heart 'cannot but receive the fame, and give an- fwer thereto, and give an ecchoofthe fubjeCtion ofit felfe to be governed thereby : that wee have finifhed already. Theremutt bee hearingbefore comming ; not ofthe Law, to terrifie aman; but ofthe Gofpell, to perlwade and allure a man to come unto theLord,and receive mercy and kind- neffe fromhim. TheGofpell is themeanesordai- nedbyGod tocall home the foWleuntohim. But thiswill not doe the deed ; there matt be tome- ! 'Í thing elfe, or the tannerwill beat aftand,andcan- notcome on cheerfully, and receive the.çraceof fered him; therefore befides the merges, wee have
The soulesefei`uallcallinnteChrift. have the fpeciall caufe expreffed, which is the Lord. For when a man bath heard, that is one thing ;but that isnot all,for theprincipali caufe is the Lord. God the Father alone can buckle the heart toreceive thegraceappointed,and themer- :1/ offered to the foule: and without theprincipali caufe, all other meanes, Imeare theMinifters of theGofpell, although it be afavouroflift unto life, yet it may be a favour ofdeath untodeath, unleffe the Spirit ofthe Lordgoeswith it. For when the Gofpell is onely revealed to the underftanding, and that onely conceives ofthe letter thereof,and it foakes nor, and fiinkes not into the heart : this we call an outward calling, that is the phrafe of Divines : when fome light flafh is imparted and communicated unto the foule, and is not Cet on fufficiently, that is an outward calling. But when God theFather dothaccompany the difpenfarion ofthe Gofpell with the powerful' operation of the Spirit, and it puts its hand to the key of the Gofpell, andunlockes a blinde minde, and ahard heart, there the Coale lcarnes throughly andefe- &ually theway of falvation. TheText faith ,there moltnot onely behearing,but learningofthe Fa- ther, elle the foule will not, nor cannot come. Nowbefore I can colle& the feverall paff'ages out ofthe words, there is fome difficultyandobfcuri. ty in thephrafe, thereforegive nie leave, as I am able, to difcover the meaning and fente of the words,and then the collection will be cleere. Firft, for the explicationofthephrafe, and I vial difcourfefour guettionsuntoyou,which will E 3 be 35
36 The Soule: leamallcalling toChriff. 4. tefli- be ufefull for thecleere explicationof theText. onr. Firf}, what the lefion is that amanmutt learnt r. beforehecome. 2. Secondly, why theFather isPaid to teach, and not theSonne,nor the holy Ghoft. 3. Thirdly, what is the manner how the Father doch teach the foule, when he will call it home to himfelfc. 4. Fourthly, what is the frame anddifpolitionof the foule,how doch the heart behave it felfewhen it hath in truth learned the leflon. When theLord will propound unto, and learne the foulesofhis that belong tohim,youmuff net thinke the truth tedious, becaufe they will give us light into all the truth that fhall bee hereafter difcufFed out of the word. 425ei. I. He that bath heard and learnedofthe Father, what is thelefíon that he mull learne before hee cancome ? that after he hath learned this lefïon he may be able to fee the path of falvation as pro- pounded to him, foalfo wereat hand, that hee might walk therein, and receive comfort thereby. .4nfrr. For anfwer hereunto, the leffon that the foule muff learne, is this, namely, the fulnefíe of the mercy, and grace, and falvation that God the Fa.. ther bath provided, and alto offered to thepoore humbled firmer, in and through the Lo. d jefus Chrifl, which in deed is able to doe that for a poore tanner, which all the meanes and things in the world could not doe,and yetnotwithffanding he needs. I have heretofore difcuf ed thepoore miferableplight whicha tanner bath br: ught him: felfe
PM& rim 8oalet effeaualltalling to Chrift, felfe into his manifold rebellions. There is no helpe, no hope ofhimfelfe, in what hee hathor doth to releeve and fuccour himfelfe, and there- forehe fads flat at the footf}oole of the Almighty, and is content tobeat his difpofing. Now the Icf- fon that the foule mull learne , is the fulneffe, greacneffe, and freenefie of the perfe& falvation which isbrought unto us through the Lord Jefus Chrift. And that we maynot learne this leffonby halfes,but fullyand perfedly,and that your minds mayconceiveof the fame, give me leave to lay it out fully, becaufe it will be profitable for our en- fuingdifcourfe : and this leffon difcovers it f:lfe in three things , as in three lines , as I may Co terme it. The firft is this, that the foulemay learne there is enough fufficiency in the mercy ofGod, to fill upall theempty chinkesof the foule and fupply all the wants th ,t a firmer hath,and releeve him in all thof° necellities that either doe or can befall him : this is the conditionofevery forne ofman lime the fall of Aim, that there is not onely a great dealeof weakneffe in the foule, but there is a great deale ofwants and emptinefï'e in the foule. Now this is the fulneffe of the mercy of God, that whatfoever our weaknefl'es, wants, or neceC- fiti:sbee, there is full fufficiency enough in that ma& to fill upall, and togive the foule full con- tent in every particular. Hence the phrafe of Scrioture runnes Thus, whenGod propounds the fulnefleofinercv in JefusChrift, he calls it a trea- fury, and allthe treafures ofwifedorneandholi-
The Soxle.refeAsallcaßing to Chrift. neffe are inChrift; not one treafure, but all trea- lures; not Tome treafures,but all treafures,Efay61. When the Gofpell wasprofeffed, there was aful- *wife ofmercy, and there wee fhall feeakind of meetingand concurrencyofall hidingstogether. So that where the Gofpell comes, thrreis joy for the forrowfull, peace for the troubled, ftrength for theweaker heyour miferieswhat they can bee here is relcefe feafonable and futable toall your wants, miferies, and realities. Nay,this is not onely for theprefent nccellìty. Mercy is not only able to releeveyour prefent neceflity, but your fixture affix It is not with mercy as with thewi. dowof sarepta, who thought when the meale in thebarrell,and theoyle in thecrufe was1pent,the lhould then furely perifh. No, it is not fo in the fulnellè and fufficiency ofthis mercy; it hash not onely enough to doe you good for the prefent, and to fuccour you in all prefent wants ;but what miferies (Dever (hall befall thee, or what troubles fhall betide thee for future times, the fulneff of Gods mercy laies in provifion againft fuchnecef- fities, and timesofmiferies andvexations. Fora poore fnner may be driven toa hand after this manner: It is true_faith the finner, I have hereto- forecommitted many finnes, God hath feaìedup the pardon ofthem unto me,and thole finswhich have heretofore pleafed me, God hathgiven me afight ofthem in fomepowerand meafure againft them.But what ifmore fins, ifmore temptations, ifmorecorruptions, ifmore guilt, if more horror fel a upon my heart, how then (bail I fuccour my felfe?
ThesouleieffeEtuaß calling to Chriff. felfe?Bucnow this is the fulneffe and fufficiencyof mercy, it loth not onely eaCe a man in regardof prefencneceflity,but layesprovifïon for all future wantsandcalamitiesthatcan befall the foule.Pfd. 130. 7. The text faith, Let ifrael hope in theLords there is mercy, and with him isplenteous redemption. Theword in the originali is, there ismultipÿing redemption, or redemption ercreafing : ifmiferye forrow, atndanguifh 1e mulìiplyed, there is mu!. tiplyed redemptionalto. Then know ir, if you know your owne foules; you fee ir, if you fee your owne live ,that it is new fnnes,newcorrup- tions prevailingwith you. But here is checona- fort ofthe fóuie, as finne irereaferh, fo mercy in creafeth ; ascorruption multif lyes,fo redemption mulriplyes : therefore he is called the Father of mercy ; aswho fhouldfay, he begets mercy, even a generation ofmercies, from day reday ; and t is a large generation of new mercies framed and made to incourage poore foules : therefore ir is Lid, with the Lord there ti afossierai4eof life. etost i t Looke as it is with a fountain, there is not onely water in it fortheprefent, but it feeds fevcrall'cocksand conduits; and though it twines our da`ly.irerlar- geth it felfe daily: ° So with the Lord there is a fountaineoflife. 'f there be a fountaineofde iris in thy foule,iit tegardpfshy fìnnes, to kill thee,, fo a fountaine- in God ro .quicken thee. < l-+Fnce it comes to paffe that the I ord fpeakingofhismer- cy, oh-it theexceedinn riches ofbumercv,, Ephef s+: 7. I faY, the Lord hathnot onlyfulneffeofmer-e sy,but he 'isfkch inall hisfut ffe,nay,he oaceedi 37
The Soule:, favaleallinQ toChia. inall the riches of the fulneffe of his mercy. Sat thatbe we never fo poore and beggerly,thefe fins increafe, and thofe miferies increafe; why yet though thoubeea bankrupt in grace, yet theLord is full ofgoodneffe, full ofmercy; yea heeeceeds inhis fulneffe, to fuccour thy heart in all neceffi- ties : nay , our miferies andwants beegreat, yet haply thy feare is greater than all the refs; thy foule is troubled many times more with the feare ofwhat will be, than with the feelingof what is already befalne thee : But now,how ever thy mi- feries be great, and thy feare exceeds all mifery that can betide; yetmercywill remove and pre- vent thofe feares, and Chrifl will doemore for thee, than thou cant' feare will fall upon thee : Nay,aman doth not fearewhatmilery can befall upon him, but his heart may imagine more than hedoth feare. But here is the fulnefie of mercy, mercy full to the brim, and runningover; mercy is able to doc more for thee, than thou canft feare or conceive than come upon thee: Ebbef. 3. 2o. then faith the Lord, exceeding exceffe, abund ,nt- ly above that we can a ke or thinke. So then the words runne thus, thenwinde up the point, Thou feeft, thou findeff, thou feeleft, many forrowes . now 'afl iling thee, thou expeáeffmore trouble to befall thee, and thoudofl conceivemore than thou doltfeare thy forrowes out-bid rhyheart,_ thy fearesout-bid thy forrowes,and thy thoughts goebeyond thy feares : and y9t here ist)e coat. fonoElapoortiodle, htalliii§ m iter l wretch- rc fl+he rd' :bids át1 = what:
rile &ales effeaaallcalling roChrift, whatfoecer may, can or(hail befall thee. Gather then up brtefly,and that up this firft paage. Ma- ny are the lotrowesofthe righteous,guiltoffinite perplexing the finner, and filthineffeoffinnes ty- rannizing and domineeringover the toule; nay, many fearesandcares for future times : for a fin- ner faith, Sometimes mycondition is marvellous poore, my elate marvellous miferable; what if (mall temptations , what if fmall corruptions, what if fuch a fall (hould betide me, what then fhallbecomeofmy foule ? Nay,amans imagina- tionexceeds all feares. The foulethat thinks with it telf,Should theLord deale in jufbce,and (hould my finnes get thevióory over me, which I hope will never bc,forwhat (hall I thendofor fuccour? yet this is thecomfort of a poore foule,let it read this letfon, The Lord is able, and mercy candoe exceflìve, exceeding abundantly above all, thy forrowes areabundant, thy feares arevery abun dant, thy imaginations are exceflive, exceedinga- bundant, exceeding above all prefent forrowes, above all ° uture feare, and above the courfeofall imaginations. This difcourfe (hall ferve for the firft paffage. Wewill now adde the fecond. The foule is not yet fully fatisfied, but replyes, It is true, there is bread enough in my Fathers haute; that I yeeld, and that I confeffe ; there is abundance of' mercy inGod,aworldofmercy thatpardoned .vlanaffès, andCavedSaul,but what is that tome, if there be tread enough in say Fath,rt bou(e, and I ftarve for Imager, andgetaobenefit bythismercy of God? F _ »at
40 The 3wuk.r effáualt ceiling toGhriff. But how (hall a man f}arvein this mercy? if way can beconceived, andameanes cm be propoun- ded for anorh: r fupply ro the foule, to fill up the neceflity ofit, this will be faene in the next parti- cular ; I fay herein appeares more fulnefle of mercy. It is not only fuñicient to releeve a man inall the miferies that can befall him, but this is ano ther thing confidered: mercy isable tomake thee partake in the fame mercy : God doth'not leave thee to thy fèlfe, that thou fhouldeft buy ir, and purchafe it and buy it and pr( cure it : but mercy is able to fuffrce thy foule, that thoumail}be re- frefhed thereby. This is the tenor ofmercy:G,d requires of a man rh t he fhould beleeve : now mercy dothhelve toperforme theduty comman- d,d.. The Lord, as he requires the condition of thee, fo heworketh, the condition in thee: bee make thee beleevc that thou (halt he faved, as there is fain. fíe of grace in himfelfe to doe thee good ifthou doff receive the fame ° this is thedif- ference betweene the twoCovenants, rh: Cove- nant ofworkes, and theCovenantof gram. The fief} covenant names, Adam fhall doe and live now it flood upon the rife and abufe of his free will, either to croe the will ofGod, and beblef.'. fed ; or to breake the law, and be curl d: it was. in his power to receive the life and thus either b - breach or r.ot doing the condition required, etdim muff performe. But it is not fohere : the Lord in deedrequires a condition : noman can be ved;but he mull' beleeve: buthere is the privi- lege,
The soda efeifti a1IcallingtoChrift. 4t lege, that the Lordas he makes this condition with the foule,fo alfo hekeepeth us inperforming the condition, for the Lord he req ores that the foule thould reft upon him, and he make him alfo todoe it:he requires the foule to cleave untohim. Ezek. 36.26, 27. There is the tenor of thi, cove- nant, A new heart will Igiveyou, anda newfpirit ! trliput within you, and 1will rake awayyour flon7 heart, andgive you a heart o f flefh, and frail/plat my fpirit withinyeu,and caufeyou to walk in my gauges Or if they will walke in my wayes, out of th'ne owne power, then Iwill vouchfafe thismercy and favour. Now the Lord requires this condition, andworkes italfö inhis children. he requites this ofthern, and he workes this in them, for their e- verlaftinggood; asHeb. 8.9. the Lord Eith,ThL is the covenant i will make with thehour of Ifrael; Y writemy lawesin their hearts, and they¡hall not need tobe taught. Mcn muff knowGod, andbeleeve in the Lord. Now as the Lord requires this, as the condition ofthe covenant; fo the Lordwill work this inthem, as he requires this of them. John . 12. the text faith, To them that beleeve,he gave them power to be the ronnesofG od. Now if manwill be- lceve, he {hallbe faxed. Now then hee makes a man beleeve that he mayhe a fó nw. This is the fecond paffage whereby the foule of a finer comestobe cheered : or that there i n not onelya- bundanceof fufñciency in th. Lord'lefits Chrift ; but that mercy, asit isal-leto doe himgood, fo it will makehim partaker ofthegood. The thirdparticular is this, That as mercybath F 3, ail
42 The Solder eefluallcalling toChriPt. all good , and will make us partakers of what it path; foalb it will difpofe ofus, andofthat it be. Roweth uponus. Mercy will not orielyhave firmer, but it will rule andorder thatgrace it natl4 bellowed upon the foule. For ifmercy purchafe a foule at fo high a rate, as thebloodofthe Lord Jeras; it isright that the foulepurchafed bygrace, andfupplyed with grace, that mercy should pofe itfor the honourofGod. You are not your owne, faith the Apoflle, b.: bought with a price; therefore you mull glorihc the Lord inbodyand foule. Nay,itis not onc'y right that mercy fhould doe it but reafon,and beneficial! to the foule,that mercy fhould doe thus. Nay, I fay, unleffe that mercy fhould rulea man, he had not beene able to give full content to the foule. If the Lord Mould leave anypoore foule to the deflinyofhis own, heart, and the maliceof Satan, bee would runne to ruine prefently : he is notable to fuoply his owne wants and todifpofe ofhisowne fpirit, and employ aright his owne foule. For if Adam inhis innocency , hada llocke in his owne hands, fell and perifhed : then ifmercy fhouldput a man into the fame eflate that Adam was, aman fhould bring himfelfe in. o the fame mifery that Adam wasbrought into: but there is that fulneQe ofthat mercy, that is inChrifl that it wil bellowall go- id needful or me ; fo altó, it will difpofeof that good in me, fo that Satan ¡hail never prevaile,the world (hall never overcome, normy corruptions bearefway inme; but the Lord fhill ruleme for ever :gnd this isthelnefirafGods mercy. Ga- ther
The SeuleJejfeluaaealling toChrift. therup the point then,that we may feewhat wee muff learne. There is fufiiciency in mercy toRip- plyall wants nay, there is ability in mercy to communicate that it hath,andwe fund inneedof. Nay,mercy will preferve us ; and that it gtveth to us, againft all oppofitions that can befall thee. This is the lefron that the foule muff learne, that it may be able in force meafu re to fee theway, and learn the path that leadeth to everlang happinefFe. This is the firft leffon that the foule muff learneofGod theFather. For theute of this. Its this the leffon the foule Inuit learn? then looke wifelyupon it ; andwhen this comes upcn thee, and forrow afl"ailes thee heavily, doe not Tooke in*_o the blackebooke of confcience,and thinkethere to finde fupply ; nei- ther looke into the booke of the privileges and performances, and thinke to finde power out of thy owne fufficiency : Looke not on thy finnes to poreupon them, whereby thou fhalt bedifcoura- ged ;neither look into thy owne fufficiency, thin- king thereby to procure any thing to thy felfe. Thefearebut leffonsofthe lower forme.It is true, thou muff fee thy finnes, and forrow for them ; but this is forthe lower forme, andthoumuff get this leffenbeforehand: and when thou haft gotten this lefïon ofcontrition and humiliation, looke candytoGods mercy, and therichesofhis grace ; and be fare as you takeout tl is leffon, take it not out by halves, for then you wrong mcrcv, and your felves too, ifyou thinke that bare workes will ferve,and that is all. No) noamercy will rule you, ; 43 Y er
44 The SoulesefeE`uall eating toChriff. you,therefore take all the leffonout,and then ti.e heart will becheered, and thy foule infóme mea- lure enabled to comeon to theLord, and will fee force glimpfesofconfo!ation from the Spirit. Quef7. _: We fee the leffon , what muff be learned: now we muff fee the reafon why the Lordmuff teach this lefíon. rinfw. Ianfwer, It is not appropriated to the Father alone, for the Father teaches not alone ; but the Sonne and theholyGhoff teach too.But why then doth the Text give it to the Father ? Here I an- fwer direUly, becaule the Father wasdire1yof.. fended with the finne of man. I Ioh, r.7. Ifwee Pane, wee have an advocatewith the Father, narne- ly. the Lord jefus Chriff, to plead for us with the Father. He loth not lay, wee take an advocate withan advocate, that dot:, nor plead withhim- l lfe : the reafon is, God the Father was dire¿}ly offended ; though all the perlons in theTrinity were olfended,yet rho Fathermored re6fly,Now he that is direâfly offended, favour and mercy muff come from him, to the party that dothof- fend: and that is the reafon why Chrift efpecially calf thhupon the Father. Take a creditor rhat harh money, or creditors that are bankrupts; now this is no meaner tohelpe and fuccour rhefe men : but it lyeth upon the creditor tha, oweth the debt, for heonely it ismuff come to f rf=ive thedebts: for irishereGod the Father, beï.,gdi- retfly offended by th. fonne of man, therefore from him in the firft place, muffproceed the par- don, and mercy to the fonneof man. Hence it comes
TheseulesefchuallBalding to Chrifl. 45 comes topaffie,that the text faith,the Fathermuff teach this lefíbn. The third queflion is this, After what manner QL.41. 3. cloth the Lord teach the foule t Chrifi fpeakes now of the worke of the Spirit : and that you maynot bemifiaken, know this, that theworke ofthe Spirit doth alwayes goe with, and is com- municated by the word; therefore if the queflion be, After what manner doth God teach thefoule to fpellout this leBureofmercy andpardon ? Ianfwer briefly, TheLord 'teacheth the foule 4' w. byhis Spirit. I told you that before, that not only the Father, but the Sonne and holy Ghofl alfo teacheth : the Father from himfelfe, the Son from the Father,and the holy Ghofl fromboth: There- fore underfland what I fay, the Spirit oftheLord doth not onely in the generall,make known Gods mercy ; but doth inparticular, with flrength of evidence, prefent to the broken hearted (inner the right ofthe freenß'eof Godsgrace to the foule; nay, it holds thofe fpeciall confederations to the heart, and prefenteth the heart with them: not onely fo, but in the fccondplace, the Spirit doth forcibly in the rellifh ofthat grace into the heart, and by theover-piercingworke,doth leave forcedint offupernaturall and fpirituallverme on the heart. The Spirit doth not onely with truth bring home the evidence to theheart,but it is Hill whifpering, and calling, and making knowne the fame,and forcibly foketh in the rellifhofthe free- neQeofGods grace, and leavethadint offuperna turallvertueupon thefoule. Wewillcxpreffe the G points
The Soute: 'if cFfua!!callinX to Chriff. points, becaufe it is fomewhat difficult, and is the fcoee of that place, 2 Tim. i. 7. TheLord kath not given_yeu thefpirit offeare, but ofafoundminde. The fpirit of feare,is the fpirit ofbondage,in humilia_ tion&contri6on.When the Spirit fheweth a man his [-juries and fhewethhim that he is inbondage, and in fetters ,lets himget out how he can; this is the fpirit of feare and ofbondage. In the fecond place, there is the fpirit ofpower. But what is this fpirit ofpower? You mull imagine this fpirit of power doth rot intimate any particular grace,but as it were the finewes and ftrength of the worke ofthe Spirit,conveying it (elfe through the frame oftheheart : aed this I terme to bee the efeé}uali workeof theSpirit of God. When the foule is humbled, the Lord fweetly communicates into the foule a fiipernaturall and ipirituall vertue. Lafily, as it is innature, take a knife, if it be rub- bedon a Loadffone, it will draw iron unto it now itcannot doe that, becaufe it is a knife, but becaufe it is rubbed on a (lone:and receives vertue therefrom : So it is with a heart humbled, it is a fit fuhje61 for the graceofGod to worke upon : the loveofGod is like the loadflone, and if the heart be rubbed thereupon, andafe&ed with the fweetneffe thereof, it will beeable to dole with that mercy, and come to that mercy, andgoe to God, from whence that mercy comes. 4. What is the behaviour of the foule,when it bath learned this leffon from the Lord ? I anfwer, When thefe two things meet toge. ther in the foule, then it bath learned this leffon The
The Smiles eletualdcadtint tu Chrift. Thefirft is this, when the foute having heardof that plentiful! redemption that is Li Chr.ft, asal- fohaving apprehended the revelation thereof; it commeth to clofe with theworke of the Spirit, revealing, prefenting, and offering grace to the heart : nay, it comes togive entertainment to he richesofthat mercy revealed to he foule. There is in the mercyofGod, andin thebleffed truthof thepromifes, a great excellency. Nowwhen thi^ is foplentifully brought home to theheart,that i breakes throughall oppofirions, which mayhin- der theworkeofthe Spirit upon the foule, wheia it isbrought home by the spirit of God ; and the heart gives way,and clofeswith it, fo that there is nothingbetweene that and the foule ; this I take tobe the firft crame of the foule, that beginnes to learne this leffon, it beginne , toclofe to thetruth, to give wa to the fweetneflethat is in it, andbids adieu to all delight and finnes, and wharfoever maybe a hindrance unto it,from recivingof this grace into the foule. This is the firft pallage. The fecond. withwhich I will cor:cludc is this; that as theCoule clofeth with that mercy,andwel- comtm th it, and the heart is content ro ta'. e up mercy upon rhofe termes : fo in th( fecond place, there is an impreflon and difpo(ìrion left ul::ori the foule, th t it is framed and di jofed ; there is akinde ofprirt which the foule kath with ir; fa thatas themercy ofGod is reve1cd to the foule, andcommunicated to the foule;fo there is akird ofitnpreffion, frame, and ptir;r, which the heart retain:th, andbath wroughr upon it x:y this grace G 2 and 47
48 The souk, of efluaflcalIinn toChril}. and free favour of Godmade knowne': therefore that phrafe, Rom. 6.17. is a marvellous patterne to our purpofe ; theText faith,theyweredelivered to thisformeofdoFfrine. Looke as it iswith a féale, if thePeale be Pet to thewax, and leave an impref- lion, ¡tiff fo many letters upon the wax as in the Peale, then it is wholly fealed : So the Spirit of God through Chrift,in the promifes,doth reveale al the freeneffe and graceof mercy inChrift.Now when the Spirit doth leave an impreilion on the foule, that man is delivered into the truth. I con- clude all in .4Etr z 6.18. when Saul was fent to preach to the Gentiles,the Text faith, he wasbut tobring them out ofdarkneffe into light: mark, when the Lord doth come to worke effecually upon the foule, he bringsmen from under thepower of darkneffe : whereas the underflanding was darke and blinded, when the Spirit comes, it turnesk from the darkneffe and power offnne, unto the power of light andgrace. Lally, thepower ofthe heart doth thefe two things : for not onely tome oftheheart mallbec brought toGod, but thewholeheart: therefore in the precious promifes of grace and favation, there is fulneffe ofall good, todraw all the facul- ties of the fouleunto theLord; and therefore the faithfulndíe and the truthofGod is mainly revea- led inthe promifes; now that fitsthe underflan- ding, andmakes it looke to God forpardon, for power,and mercy. As the promife is a true word, fo it is a good wordithisanfwers all the will and ii,ífeáiom,there is
The soutesefelluaffcallsng toChrift. 49 is apoílibility in mercy to five a man : hopeex- pe&s it ; but then the foulemutt looke onely to Chrift for mercy, defire,long for it,for that there is acertainty that a man tóa11have mercy if he can delire it ; love doth welcome and delight in it, nay,the foule doth i? y, The Lordhath laid, thou mutt be faved : nay ,thoumuff looke toChrift for mercy; it is no where elfe tobe had : nay,ifthou doff delire it,thou (halt have it;and then theLord determines thepoint, it isdone, mercy is thine ; and then the will addes full confent, and fayes, Amen, Lord, let it be as thou haft laid. Gather them upbriefly. When the Spirit ofGodBoth fo cleerly prefent mercy to the foule, anddoth leave by the over-powring worke thereof, a fupernatu- rall worke upon the foule, that the fpirit clofeth therewith, and receives the print and impreflion thereof: now the leffon is fully learned : this may fuffice for the openingofthe feverall things ; now therefore wewill addrefTe our felvestogather the do&rinesout ofthe Text. And firft for the gene- rall, in that the Father is Paid to teach. That the teachingofthe heart effectually is the Doc l proper taske and workeofGod. It is not you that can teach your felves, neither can all the meanes and friends under heaven doe it no,it is the work onelyofthe Father. All thefe meinesandmini- fters are ufefull, but God is the chiefe mailer, andall thefe are but underling ufbers to convey themindeofGod untous but the matter is God himfelfe t it is the powerful' operation of the Spirit that =It doe the foule good; all other G 3 meanes
s.Reafon. TheSoules r fr .aua[t`eauYxx toChri(k. meanes are but like the cane that conveyeth the voyce; butthe vonce is the Lord. John 14. a 6. 1 wilfend the Comforxer,and heThal teachyouallrbnnf, And who is that ? that is the Spirit ofGod. We fpeaketoyour outwardcares, but it is the Spirit of God thatmuft give you mindes todifcerne, and fpírits to embrace; that is the onely worke ofthe Spirit. We (hall obferve Matth. r i.. towards the latterend, 1 thanke theeFather, &c. c. how comes it topaffe that the wifeare bcfooled, and fooles in- ffrufted ? 1 thanke thee Father, faith hee, that thou hail revealed thefe thins re babes and fucklings, and hail hid themfrom the wife. How comes this about? It is thy goodwill, Father. It is a wonder to fee a filly creature, of' weake capacity, and almoft a foole, and yet he knoweth moreof fan tificarion andfaith,thanmanygreatSchollers. Take a rufh candle, and a lampe, the lampe is agreat dealc bigger than the rufh candle; yet the rufh candle giveth light, and the lampenone,becaufe the rufh candle is lighted,& the l -ampe is not. So it is here, a Chriftian out ofa blinde cottage, and ameere Gmolician inother things yet hewill talke well of the free mercyofGod, :nd the worke ofgrace in his heart whenasmany great wife menare novi- ces in thefe things. The reafon is , becaufe God bath lighted his candle fromh aven, becaufe the worke is an Al- mighty worke; it is not n eafiematter togoc to heaven : you mu(} not fay, What, have I lived thus long, and are we childr, n Oil!? Ah, children youare, and children you will dye, unitffe the Lord
TheSoulejeffe1fuallcalling to Chrift. S Y Lord from heaven teach you; though all menand Angels teachyou , the workwill not goe forward. z Cor.4 6.theText faith,Thefame God that brought light out of darknefe, fhineth inyour hearty. Wee knv)w,at thebeginningof theworld, whendark- nelle was upon thedeepe, the Lord fard, Let there be light : now that Almighty God that brought light out ofdarknefe, which none elfe could doe, why the fame God !3ii'reth inyour hexrtf, faith the text : unlefi'e the Lord fay, Let therebe light, theminde can never be enlightned, the foulecan never bee cheered, nor theconfcìencepacified. This is a ground of admirable comfort to all weake,filly, feebleminded creatures. I doubt not but your hearts are grieved, when you confider the marvellous ignorance which is in you, and how little youknow concerning hie and ftivatí- on, when the Lordhuh layd lineupon line, precept uponprecept, and the heart fometimes covets and defires toentertaine the fame, the foulecommeth to the congregation, and faith,Good Lord,let the word workeupon myfoule,enlightenmy minde, awaken my confcience;and when the word comes thus home to the heart, the foule hopes that it fh a1 retaine and remember it : but when it is gone, all fats to the ground, and the heart in pri- vate reafons thus with it (elfe : What fhall I fay? when my h;°art approves of the word, nd my foule clofed with ir, even then fo foone as I come out ofthe Church,I forgatall : what ablindmind arkl a hard heart have I ? can therebeanygrace or mercyconveyed to fuck afouk as mine ? furely I (hall
5a The Soutese fe& calling toChrift. (hall one dayperifh. An ignorant heart is anaugh- tyheart, a bale wickedheart ; my finnes are ma- ny, myconditions fearfull. Wouldyouhave any comfort ? why thenmarke what I fey, TheLord will teach; and litheLordbe the teacher, tis no matter what the fcholler be. Reafon thus with your felves, My memory is weake, my capacity is fmal,myunder(tandingfeLble,but yet theLord ismy teacher ; and ifthe Lordwill informe, who can let it, but I (hall bee informed ? Prov. i. 23. marke what theText faith,Returneyouftmpleones, youfcorners,andfooles, anefollow me,andIwill learn youwi fedome. This maymove you todependup- onCod, in the ufe ofthe meanes : the foule may fay, Iam fimple, and I have beene a (corner too, and that isa great milery,and therefore no marvel ifGod blinde my minde,and harden myheart,for Ihave beene a fcorner, and can any good come untome ? can filch afoule receive grace .nd wife- dome ? Why ? Ah, faithWifedome, come unto me, and I will pure abundance ofwifedormeup. onyou. Secondly, ifit be the worke ofGod, then goe tohim, for it is a comfort to goe to a father:when therefore themeanesare received, andGodgives a heart to improve th-m, then comenot to the congregation, but toGod : and when the Mini- fler reproves, fay, Father, fet home that reproofe tomy foule and confcience, doff thou reprove, father ? and when the Minifter exhorts, and in formes thee daily, the argument from theScrip- cureplaine;when the Minifter is thus exhorting, and
Thesoukserareallcalling to Clìrifi, 53 and youcannotcomeoffcleerly, Tooke up tohea- ven, exhort Father, teachFather : theMinifterhe fpeakes to thee, but Father informeus,but Father feale tous the affuranceofthy love in Chrift. All you that heare me thisday, and come, and bring- eft thine with thee,and commeft with thy family into the congregation, looke up to thyGod, and fay, Lord, here is a vaine rude fervant,a fillywife, anda weake foolifh childe, and I am as bale and blinde as any of them, and all the Minifters under heaven, and all the Angels in heaven, cannot teach and informeus, but doe thou teach us, and worke upon our mindes, and frame our hearts, that wee mayknow the things belonging toour peace. But thou wilt fay, Alas we havecome,and looked up toGod, butwe thrive and profper not for allthis, we receive not that helpe and inftru- ftion from him, whichhe firft promifed, and we Rand in need of. V. by, I fay, the fault is thine owne, the Lord is not wanting tohis owne word, but thouart wantingto thy owne comfort. But how then (hall wee focarry and order our felves, that we may fecke God fo, as we maypartake of thatgoodwe delire and ftand inneed of? I anfwcr, Thefe foure meanes are very ulefull for this purpole. Firft, labour to lay thy owne conceitedneffe and abilities downe, and all thy carnal! imaginations, that fhut out the truth of God,and are profcffedlyoppofed io theobedience ofChrift : ifthou leaneft on thyowne wifedome, andbeareft up thy felfeonthyowne abilities,tl:ou wilt never have dire&xon fromGod, and thou malt
54 The Souks efetsnui i v ij to . drift. {kilt never be taught byhim ifthou thy felfe can teach thy felfe : thereforedown wth thole haugh- ty imaginations, in regard of thyovineparts and abilities, ift'iouhopeft that Gal (hill guide thee; and learne thee in thewayof truth. Therefore let every onebe a foole, that he maybe wife : when thou art a foole in thy fell-,thenGod will inform thee,when thoucanft l t v down all thy ownecon- ceits, andcaptivate all thy carnal! reafons, then thou art like tobe taught oftheLord : But before, there hinder the Lord from informing thee in the wayoftruth. He that fees uphisowne wit above thewifedomeofthe Lord, he{hall neverbe exal- tedby the Lordof heaven. This I take to bee the reafon why fome men of deepe reaches, and of great underhand;.ngs,aremarve!Ioufly be(btted in achriftian courfe,& in the wayoflife &falvaton. The reafon is, becaufe they truft to their owne wifedome, and rely upon t',-e arma of&{h, and upon their owne policy, and upon the depth of their owneunderftandings; and that is the reafon why the Lord leaves them to their fooli b imagi- nations : and as the Text faith to the Roman;, when they thought themfelves wife, they becamefeeler. James 5. at the beginning; Ifany man want wife. deme, let himaske of the turd. Theword in the 0- rig:nail is, ifan: man be like a begger, that beg. geth upand downe for bread when he is hungry,: för Ifthou beeft emptyof thy felfe, and abegger in thine owne apprehenfion;if thoudolt laydown all thy conceit of thv owne wifedome, then the Lordwill give thee wifedomeabundantly. Secondly;
The Souks efthalicailinz rro Chrif}, 55 secondly, doe what thou knowefl, and t!:en 2, theLord will informe thee much more, in what thou &auldeft doe; improve that little fparke and knowledge thou haft, and then the Lord will increafe that knowledge of thine. Gen, i8. 19. whenGod was about to deftroy Sodom and Go- morrah, why, faithhe,fbaii Aide thisthing ommy fervant Abraham? TheendGod teaches a man,is, to improvehis knowledge; and whenGod bath taught himone lefíon perfeCily,thenthe Lord will teach him another prefently. When thou heareft the word, doe that dutywhich God 'commands, reforme that finne, and amend that courfe which God forbids, andhewill teach thee abundantly. lob7.i 2.he that doth Gods will,the Lord will in- fire: that man. The mafter of a family will not give a min fire and candle, to fit up anddoe no worke by it, it will notquit colt. Wifedomeand knowledge is thecandle ofGod;ifthou wilt walk by this light, and walkeby this candle, theLord will increafe thyknowledge, till thou art become a perfect Chriftian. Thirdly,we mull notonelydoewhat we know, á- but muff be marvellous painfull,and study and in- deavour to the uttermoft of our power to get knowledge: doe not make it onely a holy day taske, but labour continually in the ufe of all means for toget knowledge. You comehere to the congregation,andattend to theword,you doe Well ; but very few thatwill make thisyour taske andftudy at home, to furnifh hisheartwith fpiri- ntall understanding. ft is a ¡halms that a man fl fhould
03; The soaks of uaacalling toClujft. thould alwayes be fed with a fpoon, and holdthe fpoone inhis mouth, aschildrenufe todoe; that is togoc and come to the congregation, and get little or nothing. Ho ¡a.;.When youlabour more andmore,pray more heartìly,fludy morediligent- ly, bee thinking men, andmeditating men, and chewing men, fetting themfelves upon tl-e truth ; till this,I never look that they fhould come to any faving or judicious knowledge of life and fal- vation. Laft mean es, take heed of bearing any fecret grudge againft anyword and truthofGod, bee it never fo croffe to thycorruptions : ifyou doe,the Lord in dead ofdireaingyou, will delude you and in Bead of informing you, will befot you, and give you over toblind minds,andhardhearts, This weknowby experience, menofgreat know- ledge, great parts, and abilities, are taken afide with dotage, and fall into thofe errours,whicha man would wonder how a man of judgement Mould fall into. The reafon is, theywill not en- tertaine the truthofthe Lord, Rom. r.a8. as who fhould fay, Ob, this ftril way, and this teaching, preaching, and the thundringofjudgements, wee cannot beare them, we cannot undergoe themwe haveno delightto thefe : take heed left the Lord f iy, Blindneflè take him, hardneffe takehim, re- probate fenfe, let himnever entertain theword ofGod to informe him, let him never knowthe wifedome ofGod tohis comforthere, andeverla- #linghappineffe hereafter. In the thirdplace, doth the Father teach /on ? =know.,
The soasieseTe: uattcaIIingtoChrift. 57 acknowledge youhave it as fromGod, labour fo to improve this wifedome, that God may get fomethingbyit : you are but flewards ofit, and therefore youmull improveit for his advantage as the fleward that receives money fromhis ma- iler, &c. fo bath the Lord given thee a f ocke of wifedome, and bath elected that eye , and that judgementofthine, of it to hisglory. Therefore doenot lift up thy felfe, in regardof thine own parts,and fufficiency; but ifyou finde your hearts to fwell, and rife within you, (for knowledge is a very airymetall, as the Apoille faith, it puffes up a man) therefore when thou findeft thy heart thus bublingwith tholecurled diftempers,realon thus, Why fhould I be proud of a borrowed fuit? my minde was as blinde as any undçr hewen, there- fore let bafenefíe bee mine, let wifedome be the Lords, Gal. 5. The apprentice that is taught by his mailer, muff: not prefently trade for himlelfe, buthe workes for his matter, and gives him the commodity : fo let usdoe ; weare Gods fctiollers and prentices; weare now come into his fchoole. }-lath the Lord taught thee any skill in prayer, any wifedome toconceive ? doe not worke now foryour(elves, doe not letup prefently, but la- bour to return all to him, and tomakethe Lord partaker ofthegood hebath beflowedupon thee. Thus much in generall, that the Lord is theau- thorofthis teaching. but now we come to parti- culars, to feehow the Spirit in fpeciall manner doth this. ThisI tell you,that thewhole foule mull come H 3 to
TheSoule' effcîfuabi caging isChria. toGod : For as the whole foule in this gracious call ofGod, both the minde that difcovers that mercy, and hope, and delire, and love, and toy, have bad entertaining thereofand the wil,which is the great wheele of the foule, that falls on that mercy, and refs thereupon, and givesanfwer to thecall of God therein. Give mee leave topro- pound two things by waypfpreface, for theclee- ringof the following truths; theywill beas akey toopen the dooretoall thefollowingdifcourfe. Firfi, thofe facultiesof the foule, which efpe- ci +llygoeout to God, andcarry the foule there- unto,are efpecially tobeconfidered,in this great worke ofgoingunto God, and beleeving inhim. Now thereare two things in the worke, fame e- vill, and tome good : the evill to be refuted, the good tobeembraced.Nowanfwerably tothefe 2. things, theLordbath placed in the foule ofa man two fortsoffeet; tome feet carry the foule from evils, Tome feet againe carry the foule towards good. Nowthe afFe nionsofthe foule,that doe refpeft evill are efpeciallythree,ifany evilI becomming, ffirft, feare is a watchman, and the heart trembles, and fh_ kes, and gives in. Hencecomes paleneffe inthe face, becaufe fearegoesdowne into thevery caftle ofa man, which is the h( art and thenfor- row greeves andmournes, and lamentsunder the weight ofthat evill, wee feare evill tocome, but we forrow for evill that is come. Thirdly,hatred, that carries it felfe with a kinde of indignation, and takesup armes againft that cvill, feare ispre- venting,
2'hesowk.refcaxaltealling toChriíf. venting, forrowfeeiing,hatred oppofing any evil that comes. Now thefe three affe&ions that goe fromeviil, havebeenwrought uponincontrition, and humiliation, namely, when the Lord,the eye ofaPoore firmer, difcovers unto him that hell is gaping for him, and the Godof jufrice preparing vengeance for him, the foule fiaggers and fhrinks in the apprehenfionof it; then the Lord lets in the fireof indignation into the foule, and makes the foule fede that beforehe threatned, and then the foule grieves ; and becaufe his finnes have beene fo tediousunto him, his heart is brought to a ha- tred and indignation againtt thore evils. So that ifanyevill, or provocation, or temptation come to a foule broken, if the old look companions, old corruptions, old (wearing, oldblafphemirg, olddalliances come to call upon the foule, let us have ourfillglove until/the morning, let us take up ourold delights ; when thefe call the foule, and would plucke the foule home againeunto them, then thefe foure fence the feuleagainft all thofe enchantments; in fomuch that when the drunkard feerh his company comming towards him, hee thinkes, that is my plague,rhat is the man, and his perfwafions andcounfels; hee remembers his old . corruptions, and his old horrors, and hisold bur- thens and heavie loads that lay uponhis heart;and the foule hates the drunkard, and will not yeei«d tohis perfwafiosx`, they fo fence the way, that the voice of finne cannot be heard; it may call, and call, but the doore is fhut, they flop the currant, that no areame of ddlempers may prevaile any more a
The Soulet eeáuallcalling toChrift. more this now is done before : fo that now wee come to the fecond worke. So there are otheraf- fe ions that carry the foule untogood,iftherebe any good propounded, or offered, then there are foule other afteetions that the will fends out to entertaine that good : hope and delire looke for the good that is abfent : hope faith, I marvell it comes not : delire faith, I long after it : when the goodnefl'e is neere,thenlove welcomesit and de: lights in it, and joy rejoyceth, and all thefe,hope, delire, love, and joy, all bring, carry and convey all the good to tie will, which is the great com- mander of the foule : Love and joy tell the will, Wehave found much goodneífe, and takengreat delight, and much content in the goodneffe and mercy of the Lord. The truth is, wee have taken delight in thine and bale courfes 5 but oh the com- fort, but oh the confolation and goodncfíe of mercy ; y(u cannot have a better good than mercy.Then faith thewill,Wewill have grace & mercy, wee will refl: here. Thiswee feehow the head and the foot of the affe&ions doe come on to embrace that good : now the underffanding doth fland fentinellall the while,anddifcovers all the good,andmufrcrsup hope and dcfire,and love and joy, and thefe foure are the maire wee muff meddle with ; all the other went from evil', and they have their proper worke before : we doe not hate and forrow for mercy, wee doe not feare to receive mercy, but wee feare and withdrawour felvesfrom finne andcorruptions,that we mayen- tertaine thecall ofinercy. There
Thesoukserïi callingre Chriff. 61 There is the promife of grace and mercy in 2.Tbinge Chrift, a fulnefleofmercy, whichdoth fo power- fully and effetuaUy draw the foule by this good, thatit bringsall thefe affeetionsafter it. There- fore in this fulneffe of mercy and goodnefre of God, there are thefe particulars ; that like foma- nyclafpes,drawall thefe faculties toGod, to fol- low and dole with God for their good. The promife is a true one, and truth is that r. which marvellouflypleafeth the underffanding : asa mans palate taffies meat, fo theunderftanding rafies words. There is nothingfo pleafing to the understanding, as the truth ofGod. Nowofall truth, there is none like the truthofa promife ; therefore theevidenceofit dothcleere the judge- rment, and the certaintyofit, doth eflablifh the judgement ofapoore finner,Eph. x. r 3. The promifeofGod isagoodword, He&6. S, therefore as the truth of the Gofpell fils the un- derftanding; fo there isa goodnefre in the promife ofgrace and mercy,which will anfwer all,and fa. tisfie all the faculties of the foule, as in thegood word of' the Lord : mercy is a proper obje& of hope,that it maybefufiained; a proper objeft of defìre, that it maybe fupported; there is aproper object for a mans love anddelight, that they may be cheered : nay, there is a full fatisfa&ory fufi- cicncyofall good in theGofpell that fo the will of a man may take full repofe and refs therein. Therefore the Lordfaith,come untoate, all that are weary andheavy laden: comehope, anddefire,and love and will,and heart they autwer,We come : all
The Souks digaaNcaáit toChriff. allthe mind faith, Let meknow this mercy above all, and defire to know nothing but Chrilt and himcrucified : let mee expeá this mercy, faith hope, thatbelongs to me,and will befall me : de- fire faith, Let me long after it; nay, faith love, let me embrace and welcome it : let me delight in it (faith joy) nay, faith theheart, let me layholdon the handleoffalvation, here we will live,andhere wewill dyeat the footftooleofGois mercy: thus all got ; minde,hope,defire,love,joy,thewill,and all layhold upon the promife, and fay, Let us hake the promife a prey,let us preyupon mercy, as thewilde beaus doe upon their provifion.Thus the faculties of the foule hunt and purfue this mercy,and lay hold thereupon, and fatisfiethem. (elves herein. Hence wee will raife thefe two points. That thewordoftheGofpell, and thewordof the Spirit goeboth together; this is groundedin theText, they mull firft heare, then learne, heare theGofpell,and learne by the Spirit. ThatGodsSpirit gives fpeciall notice ofGods acceptancetoanenlightned foule, and that is the firft voice of the Spirit to the underfîanding. Now to the firft do&tine. Thewordof the Gofpell and theworkeofthe Spirit aiwayesgoe together ; thepoint is groun- ded in the Text, after this manner: they muff firft heare, then learn; heare by theword, and learnby the Spirit. Thehearingof the Gofpell without theiait,is nothingelfe but abeatingof theByre, and *dead Inter. Itis tree, theLord can
Thesouks efeas llcaligg toChritt 63.E can woskeabove meaner : we knowaltoGodcan appoint other tucanes for tocall thefoule, but it is not our meaning, wemull not Tooke for revela tions and dreames, as acompanyof phanrafficail braines doe; but incommon courfe Gods Spirit goes with the Gofp11, and that is the ordinary meanes whereby thefoulecomes robe called.God canmake the ayrenourifha man,but hedoth not. Ifa manfhould expeek tobe fed by miracle, bee himfelfe would bea miracle; Gal. 3.2. for there goes a fpirituall power with it, it raifeth the dead in rime to life; it is a livingword, and the word difcovers allothe fecrets ofmens thoughts. Now that word which raifeth the dead, and difcovers the fecretsof mens hearts, it muff needs have a marvellous power with it, and accompanying of ir. For theopeningof it,obferve two things : firff, the manner ; fecondly,the reafons. After what manner doth the word and Spirit r. Point: goe together ? and you mull know,I do not mean that the Spirit is in the word,nootherwife than in all ocher things,but in a more fpeciall manner,and thatconceive inthree things. Firft, the Lord hath ordainedand let apart the preachingof theword, hee bath fad}ified ir, and fet itapart to call the foule. Looke as it is with the brazen Serpent , God appointed it to heale thole that were ftung.now if5oo.men fhould have made another Serpent, it couldnot have healed one man, though they had lookt their eyes outof the heads : So it is with the Gofpell, there is no I a other
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