of Christianity but the fire and heat will soon take off all this Paint your Blossomes and Buds will fall with an easy gust you will go back by as many degrees as ever you went forward and though a Saint to seeming in youth yet in old age you may turn Devil yea sooner too and so make good Sancti juvenes Satanici senes the Devils Proverb if you be onely called and are not also effectually called artificial Religion and made Piety is never durable or long-lived rootelesse flourishes will soon be saplesse and hang their heads if the Garment of your Profession be not made of the Sempiterno and Perpetuano of true grace it wil soon wear out If you put not the woofe of an inward work to the warpe of an outward shew you will never make strong Cloth fit for a Saints back The power of Godlinesse will stand where the forme dareth not shew it's head True Saints prove Standers when others turn starters This is your happinesse ye Children ye Sons and Daughters of grace ye shall hold out and continue Let not this breed security and sloth in you but rather confidence and courage and caution Let 1 Cor. 10. 12. him that standeth take heed least he fall If you would stand take heed you do not fall if you would not fall take heed that you stand if you would be sure you must not be secure 10 Glorification The last effect or consequence S. 10 of effectual calling is glory and happinesse in the highest Heavens this I put in the last place as the greatest of all what can be said more than glory enjoyment of God beholding his face for ever And this belongs onely to the effectually called as in the Text Verse Whom he called them he justified and whom he justified them he glorified They shall as certainly be glorified as it were done already and this Peter also teacheth when he saith Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you 1 Pet. 1. 3 4. Here he speaketh of being begotten again which is all one with effectual calling and by that Inheritance incorruptible reserved in Heaven is meant no other than glory It is undefiled and therefore suitable to them it is incorruptible and cannot perish and therefore they need not fear it shall decay or be lost during their stay on Earth while they are at home in the body and absent from the Lord gracious ones shall be glorious ones Holy ones shall be happy ones The effectually called shall be Eternally crowned Those that have Sanctifying goodness in possession have saving greatness in reversion All the rest of the consequences of effectual calling before mentioned are not enough the Lord will also give Heaven as the perfection and accomplishment of them all He hath given grace and he will give glory and no good Ps 84. 11 12. thing will he withhold from them that walk uprightly O Lord God of Hosts blessed is the man that trusteth in thee that is called by thee The Lord called them to make them fit for Heaven for by nature we are as contrary to Heaven as to the way thereunto though we little think it and therefore have it they shall Giving Col. 1. 11 12. thanks unto the Father you see neither Peter before nor Paul now quoted can mention it without Doxology and we should imitate them Which hath made us meet to be Partakers of the Inheritance of the Saints in Light what is that but Heaven and how did he make them meet why that followes Who hath delivered us from the power of darknesse and hath translated us unto the Kingdom of his dear Son Colos 1. 11 12. What is delivering from the power of darknesse but the bringing of a Soul out of an Estate of nature which is done in effectual calling But as for you that are in your sins for all your challenge Heaven glory is none of yours this Scepter shall never be put into the sinful hands the Crowns of this Kingdom shall never circle the heads that are void of the right knowledg of Jesus Christ unrighteous ones shall not enter in at the Gates of the new Jerusalem living and dying in your sins you shall ever be excluded and shut out let the serious thoughts of it daunt thy Spirit and stop thy course Heaven is not for all Aula coelestis non suscipit nisi Sanctos pios onely for some it is the City House Mansion onely of the Saints amongst the Sons of men onely converted ones shall be Courtiers there CHAP. IX VIII The subject of effectual calling or whom God doth call IN the next place according to the method propounded I am to shew you who they are who the Lord doth thus call for they are not all but some not many but a few and this I shall comprize under three heads 1. His Elect Those whom the Lord hath S. 1 predestinated and elected to glory those he calleth to grace whom he hath chosen for himself those he calleth to himself Election was Praedestinatio est causa gratiae gloriae Aqui. therefore Vocation shall be Vocation is therefore Election hath been The one goeth before the other certainly followeth after whom he had in his heart by Eternal Predestination those he bringeth to his hand by timely regeneration The Text speaketh this plain Whom he did predestinate them he also called And v. 28. foregoing To them that are the called according to his purpose God Elected but some and therefore doth effectually call but some he calleth homeward many he calleth home but his chosen he calleth into the bosome of the Church even those that are rejected into the bosome of Christ onely those that are elected He calleth not all in the world but some out of the world Election and effectual calling though they keep not time yet they keep Company what the number of the one is that is the number of the other The calling of God hath it's bounds it's limits out of which it doth not passe The Lord saith to it as to the waves of the Sea hitherto shalt thou go and not further It is not tied to place Countrey manners parts gifts or the like but onely to the Elect whosoever are not Elect shall not be effectually called whosoever are Elect shall be effectually called The Lord knoweth who are his and he will find them out First their names are written in God's Book then God's grace is wrought in their hearts God first marks them and then moulds them First registreth them and then reneweth them first takes their names then turns their natures multitudes there are whose names are not in Heaven multitudes there are who shall never attain to true grace we may suppose
but thou hast refused to walk in them I have written to you the great things of my Law but hitherto they have been accounted Hos 8. 12. as a strang thinge by you The Lord hath called you first in one place and then in another First by one Minister Friend and Book and then by another Hath sent many Epistles and Letters subscribed by his own hand sealed with his own Ring by his appointed Posts and Messengers and yet all will not do no answer is returned my unworthy self have divers years called you in the name of the Lord and this poor Book the meanest in the Library of Divine writings speaks to you to this purpose let not all these bear witnesse against thee so shalt thou not be judged with a witnesse Hath wisedome prepared all things and sent forth her Maidens several times to Prov. 9. 1 2. summon thee in and yet wilt not thou come but remain in the tent of thy folly Verily Friends this is a Lamentation and there is reason it should be for a Lamentation If you call your Child or Servant often to come to you and they move not how doth it trouble you How do you think the Lord will take it at your hands that come not after so many sendings for You have often heard of Christ and repentance but yet you will not accept of the one nor act the other You have often been intreated to close with Gods will and you would never yet enter upon his waies You can denie none of this that I say Your conscience tells you the same what not changed after all this what a wretched creature art thou that makest not the Lord welcome after all his journeies from Heaven to thee Had you had but one call it had been a great evil to have slighted it but when you have had so many how great must your contempt needs be For the Lord to send Servant after Servant to require repentance to call to conversion and you to return no sutable Fruits to give no demonstratious of ought but barrenesse is a sin of no inferiour nature What is that whereby the Lord in Scripture doth so aggravate the stubbornesse and sin of his people and doth leave and give them up into the hands of miserie and punishment for is it not this because 2 Chron. 36. 15 16. he hath spoken so often and they regarded not The Lord hath but whispered to some so that they have not understood his voice fullie to others he hath called but hath as soon turned his back upon them as they upon him and hath not returned to make any more offers but with thee it is far otherwise the Lord hath spoken to thee with a more clear and distinct voice and though thou hast run from him yet he hath run after thee and hath not ceased to call upon thee and to bespeak thine heart for himself but this hath he done daie after daie week after week and yet thou continuest in thy contradiction and perseverest in the perversenesse of thy rebellious heart 2. In regard of the variety of the agent The S. 4 Lord hath come to you in several shapes the manner of his calling hath been divers He inviteth Come unto me all ye that labour and are heavy laden Matth. 11. 21. He commandeth This is his Commandement that we should believe on the name of his Son Jesus Christ 1 John 3. 23. He wooeth and intreateth We pray you in Christs stead be ye reconciled to God 2 Cor. 5. 20. He threatneth Every Tree that bringeth not forth good fruit is hewen down and cast into the fire Matth. 3. 10. He wisheth O that there were such an heart in them that they would fear me and keep all my Commandements alwayes Deut. 5. 29. He chideth and expostulateth Why will ye die O house of Israel Ezek. 18. 30 31 32. He promiseth Whosoever believeth in Christ shall not perish but have everlasting life John 3. 19. The Lord doth as I may so say turn every stone and trie conclusions for the turning Quid est cor durum ipsum est quod nec compunctione scinditur nec pietate mollitur nec movetur precibus minis non cedit c. and conversion of thy stonie heart and varieth the manner of such dispensations on purpose to accommodate himself to us seeking our good and yet thy froward waieward spirit doth not regard He hath come as I may say in a several dresse and habit and yet thou hast not been taken with him The Lord hath come with a loud and with a low voice with melting mildnesse and with terrifying threats with pure Commands and with a precious Covenant with cordial invitations and with confounding comminations But you have not been allured by favours nor scared by frowns You have not been wonne by wooing nor converted by counselling It is strange and sad that you are so stubborn that you will not be drawn with the Silken cords and Golden bands of promises so stout that the discharge of God's Canon threatning doth not make you stoop so rebellious that the Authoritie of God's Command doth not awe thee so stiffe that his angrie chiding doth not make thee bend The Lord hath hung out his white Flag first and then his black Flag and yet thou dost not resign nor give up the Castle of thine heart to him He hath piped unto thee but thou hast not danced he hath mourned but Matth. 11. 17. thou hast not lamented If his Messengers tell thee of thy lost condition and dreadful condemnation then thou art readie to say he hath a Devil and Preacheth nothing but Hell If he tell thee of the grace of God in Christ and the freenesse of salvation then thou art readie to presume and goest on securelie in thy sins saying it shall be well with thee though thou adde drunkenesse unto thirst John Baptist and Christ both have come The Deut. 29. 19. Lord hath thundred from Sinai and breathed from mount Sion and yet you cavil and Nunquam deest impiis reprobis quod calumnientur have something to object against your own souls The Lord hath come to you like a Lion and like a Lamb he hath come to thee like a man of War and like a Friend in Peace he hath come with his drawn Sword in indignatition and his Royal Scepter of reconciliation he hath come with his rod of Iron and that of Gold too He hath called thee in a tempest and in a calm He hath used fair means and foul what are you so crosse that nothing shall please you Is your mouth so out of tast that nothing can be well relished with thee Are you so averse that you will shunne God in all these wayes and pathes wherein he comes to meet with you Shall neither sweet nor soure things have operation upon you Doth not the blustring storm make you seek a Sanctuarie Do not the warm Sun-beams melt and
Vox Dei hominis GOD'S CALL FROM HEAVEN ECCHOED By Mans answer from Earth Or A Survey of EFFECTUAL CALLING In the Explication of its nature Distribution of it into its parts Illustration of it by its properties Confirmation of it by reasons Application of it by Vses Being the substance of several Sermons delivered to the people of Heveningham in Suffolk By J. Votier Minister of the Gospel When thou saidst Seek yea my face my heart said unto thee thy face Lord will I seek Psal 27. 8. LONDON Printed by T. C. for Nathanael Webb and William Grantham at the Bear in Paul's Church-yard neer the little North door of Pauls 1658. To his beloved people the inhabitants of Heveningham Suff. Christian Friends THese Sermons coming abroad into the world I thought meet to command them to visit and salute you where they first drew their breath They have formerly been preached to your ears they are now presented to your eyes the Lord print them upon your hearts I take it to be my duty though I be the lowermost of the ushers in Christ's School yet according to the measure of my talent to try all conclusions for the weal of your souls and how would mine heart be enlarged with thanks to the Lord if my poor endeavours might be crowned with succes and though these things have been communicated to you formerly yet because we are slow to receive and retain divine truths to write the same things that I have spoken to me shall not be grievous and to you I hope the Lord will make it safe Nay though my service for your souls in any kind were doubled yea treble yet should I abundantly rejoyce in the labour of the hardest tasks if thereby through the assistance of the Almighty I might see Satans forts taken and forces routed and sin marching out of your hearts and lives with bag and baggage and the Lord Jesus with the blessed train of his spirit's graces enthroned and set up in the midst of you To which end Iearnestly desire that the Lord would be pleased to bless this all my other labours that you would be pleased to accept of my counsel as in the Book so in this Epistle And that 1. More generally 2. More particularly with respect to the ensuing Treatise 1. More generally 1. Take heed of error and heresie They are reckoned in Scripture amongst the works of the flesh They are the secret underminers of that which is good notwithstanding their well-complexioned face 2. Get knowledge Ignorance is the root of iniquity In times of light to live in darkness is most sad 3. Do not imprison but improve your knowledge To him that knoweth to do good and doth it not to him it is sin with a witness Jam. 4. 17. Knowledge without grace is but like a jewel in a swines snout or a pearl in a toads head 4. Keep close to the Ordinances Keep up in your hearts a love to them Come once to slight and turn your back upon them and you put the reins into the Divels hands 5. Love sound and soulsearching preaching never distaste it it is best for your souls it is wholesome though not toothsome 6. Be much in examination of your selves weigh your selves in God's scales will you know every thing and be ignorant only of the state of your souls 7. Content not your selves with a form but look afte the power of godliness the name without the nature of a Christian will little avail you forget not what I have taught you from Matth. 7. 21. 8. Take heed of the world and the cares thereof Do not so fasten your thoughts to earth as to be strangers to heaven Be not so careful of your bodies as to be careless of your souls 9. Look to your families let Christ come in there Train up your children and servants religiously let your houses be as so many Churches Neglect here is the corrupted spring that sends forth puddle-streams into Ecclesiastical and Civil societies without the service of God your houses will be but the Divels shops 10. In your places discountenance sin and profaness encourage goodness Improve your power estate age c. for Christ's glory 11. Maintain love towards each other follow peace and holiness Love is an excellent grace 12. Be very careful to sanctifie the Lord's Sabbaths publikely and privately They are God's dole days be not unwilling to wait at the posts of his gates for his alms 2. More particularly with respect to the ensuing Treatise 1. Look upon this little piece as an help to bring to remembrance what hath formerly been taught you 2. Take the counsel therein as from your Minister Friend and Lover who earnestly desires your eternal salvation 3. Read it not out of novelty but conscience 4. Pray over it and for me that I may be the better enabled to discharge my duty in watching over your souls 5. Compare it with the Scriptures and so far as it harmonizeth with them embrace it I shall here put a period and conclude not ceasing to be mindful of you at the throne of grace and to make mention of you in my prayers who am Yours in the service of your souls J. V. To his respected Friends the inhabitants of Margarets of Ilkets-hal in Suff. My first Love LOve is strong That providence which brought me amongst you makes me love you that love time and absence have not obliterated but still like the Laurel it retains its greenness I served a full apprentiship with you in the Ministry of the Gospel wherein my design and desire was the conversion of your souls These papers I send after my former pains with you to second what I then taught you The Spirit as principal bless both the one and the other to you I called you often in the name of Christ to come to Christ and I hope it was not wholly without effect on some My love constrains me to call again in this ensuing Treatise which while you are reading I hope I shall be praying that God would prosper it to you Be convinced of the danger of a natural condition I have often touched on this string if it have jarred to you I wish the Lord would so temper your spirits that now it may be melodious I pray that he that succenturiates and is come in my room may reap the harvest of my seed-time and if what was sown and came up then but thin may grow up now to full ears of corn it shall through grace be a cordial to my spirit Love and cherish that light which burns among you Take heed of the infection of error Be diligent hearers and not only so but also dutiful practicers of the Word The Lord prevail with you and effectually call you unto himself that predestination from eternity may be manifested by your timely acceptance of Christ This is and shall be the prayer of Your unfeigned Lover J. V. From my house in Heveningham Feb. 4. 1657 8. To
his dear Consort and welbeloved Children Whose spititual welfare should I tender if not yours I cannot but interest you in this my publike as well as private services FOr thee Dear heart as my love here greeteth thee so thine to me to thy self I question not will put thee on seriously to view and hearken to this discourse as well as my other and former advices Here thou mayst try that grace which the Lord hath given thee to his glory and thine and my comfort and mayst be helped to make sure thy calling and election It is true I am as yet present with thee through mercy and thou with me but it is unknown unless in heaven how soon we may be snatched each out of others bosome for the cloud of death many times overcasts a fair morning and so have opportunity for information direction and counsel according to my talent But this may live when I am dead and by this means thou mayst have an admonishing husband present even when absent However it may prove subservient to thy souls advantage whether our time be less or more in this world As for you my dear Children I judge it not unmeet to commend these collections to you and as a father to command you to study them and to search your selves by them I have formerly had in my thoughts to draw up some admonitions and cautions for the good of your souls which as a father careful of your eternal weal I might leave with you as a fathers blessing as the best legacy I can bequeath to you but those being not hatched and these fledged and compleated I could not but put them into your hands not knowing though my self wtth your loving mother be in the prime of our years having but newly past the noon of Moses Psal 90. his youngest old man how short my time may be with you as also because the subject is of special concernment for you being born and brought forth in sin For what doctrine could I better lay before you than that of effectual calling shewing you what is grace and what not and what duty could I better lay upon you than that of conversion and repentance Young children like young plants had need be shored and underpropped with good admonitions I endeavour it in this Treatise as well as in my private teachings I have six of you in the land of the living Oh that the Lord would make you his So far as I know mine own heart though the heart of man and so mine is very deceitful I profess seriously that how low soever your condition should be for temporals yet if the Lord would be pleased to bestow a new heart upon you I should abundantly rejoyce yea more than to see you sit upon the highest pinacle of worldly advancement I am full of fears and desires in reference to your souls good and though now you be tender and young and so little sensible and not so fit for this or other books yet if it please God to lengthen out the thread of your lives which I pray for then take a word of advice from your father oh that God would bless it to you Study throughly the nature of original sin and that pravity that is diffused throughout your natures Remember that you are born in sin and so will live and die if not changed by grace The Lord change you for his Christ's sake Let the Scriptures be precious in your eyes they are the book of books read them often and heedfully Make great conscience of obedience to your parents and superiors Remember your creator in the days of your youth make good use of your young time flee youthful lusts take heed of the beginnings of sin beware of pride lying vain company c. Be willing to learn and be taught the things of God and your souls good I must contract or mine Epistles will swell too much Jesus Christ wash you with his blood cleanse you from the filth and guilt of sin make you the sons and daughters of the Lord Almighty The Lord make thee my dear yoke-fellow a Mother of Saints and more and more an Eunice to the fruit of thy womb So prays An affectionate husband and father tender of your souls good J. V. Heveningham Feb. 4. 1657 8. To his neer relations in the bonds of consanguinity and affinity and to all his loving friends and acquaintance in the City of London County of Suffolk and elsewhere Respected Kinsfolk and Acquaintance RElations and friendship are the pillars of human society great comforts of our lives love is the sinew of friendship and religion is the life of this love What is love without religion but a sensual affection and acquaintance without love but flattery and dissimulation so that religion is the centre to the lines of love and friendship and that wherein they live and have their being Non nobis solum nati sumus We were not born for our selves alone said the Heathen Orator And if for others for their good and if for their good then their best good or their good in the best respects thereof God made and knit us together in bonds not to further or let each other alone in sin which we are apt to do through the corruption of base flesh but to admonish and help each other on towards grace and glory Though I must confess I fail too much in the duty of every of my relations wherein I stand yet I bless God that he hath helped and encouraged me in some measure to deal with divers of you in the way of private admonition which I hope hath not been altogether fruitless It is a precious duty I wish it were more put in use and practice I have had sometimes wishes though the thing can hardly be attained that we might all meet together at some times especially we that are more neerly related to each other not only for civil society but also and principally for spiritual advantage In some measure I may have my desire meeting with you all by counsel and advice in this Book and oh that God would so bless it for which I desire to bend my knees and lift up mine heart every day that we might one day meet with each other in the presence of God in the highest heavens Come let me beg your hearts for the Lord let the words of a Brother Kinsman Friend in the name of Christ prevail with you Who knows but God allied me to and gave me acquaintance with any of you for such an end and purpose as this Some of you may be yet knee-deep and more in the clay of a natural condition standing at a great distance from the father of light The Lord pull your feet out and set them on the rock Christ Others of you may be washed and whited over with civility and common profession but remember that not every one that saith Lord Lord shall enter into the Kingdom of heaven Pardon me that I hint
so little who was of more yeers Aged sinner there are many at 30. years have done much for God through his grace are thriven and grown lusty in piety and have run hard that they are almost at Heavens gate when thou hast done nothing are like Pharaohs lean kine and didst never take two paces in the way of godliness who art 50 60. years of age it may be more and hast enjoyed as good nay it may be better means than they there are many of half thy years that grow rich with a little and thou growest poor with much That have more in their little finger than thou hast in thine whole body you have cause to lay it to heart that you have laid out your heart no more for God Hast thou stood all this while a tree in Gods Orchard and art thou outstripped by a young Plant Hast thou been all this while in Christs School ever 2 Tim. 3. 7. learning and not yet able to come to the knowledge of the truth Art thou still no further than a. b. c. Oh consider this thou that hast forgotten God so long least he tear thee in Psal 50. 22. pieces and there be none to deliver Yet I would not have thee to despair yet there may be some hope concerning thee if thou turn truly repent really pray perseveringly seek seriously and believe savingly Thou hadst need double thy diligence and redeem the time Thou must do two hours work in one Thou must ride all night as well as all day or Plus omnibus religione operam dare senibus convenit quos praesentis seculi florida aetas transacta desemit thou wilt hardly get to they journey's end Thou hadst need borrow time from thy sleep from thy meales from thy recreation and lay it out about thy soul because thou hast neglected thy salvation so long the smalnesse of your remaining time the decay of sence and reason habit in sin the wiles of the Devil render your change doubtful and difficult However give all diligence to make thy calling and Election sure Be importunate with the Lord and like Jacob take no nay The Sun is almost down yet if thou put on hard thou mayest reach thy Fathers house before day-light be quite done 12. The utility of observation Doth the S. 12 Lord convert and call into his bosome by his works and providences Then it is a very good and profitable thing for us to take notice of the providences of God providences well minded may be means of our souls mending Such as have their conceptions filled with them may come to have their conversation filed by them The works of the Lord being throughly pondered are means many times of being truly purified The Lord passeth by us in his dispensations and through our heedlesseness passeth over us in displeasure The Lords works and various dealings are as decoyes and snares to take us but if we step over them we are not like to be caught The Lord openeth these hangings and if we open not our eye to behold them they wil not affect our heart who is there that observeth the Psa 28. 5. works of the Lord or mindeth the operation of his hands in his actings towards them or theirs in their soul or body formerly or lately in greater or lesser affaires in light or dark prosperous or adverse emergencies much might be squeez'd and got out of them It was the commendation of one that he could make something of nothing and great matters of small so the providences of God which others make no account of if Husbanded and improved might amount to the salvation of the soul through God's blessing They are therefore to be recorded in our thoughts and registred in our understandings In the Arke was kept the pot of Manna which was a remarkeable and extraordinary providence of Heb. 9. 4. God towards the Israelites in that they were fed and preserved so long by it A Godly man of late hath set before us a very commendable pattern of this nature I mean Master Ambrose in whose middle things you have a Catalogue of providences c. The footsteps and goings of the Lord are to be marked and observed It is not amisse to keep a Book or List of them let mercy be remembred Beneficia Dei omnibus horis consideranda sunt misery regarded let trials be thought on let afflictions affect us let his providences of all sorts especially those of greatest stature live in our memories and not be buried in the grave of oblivion shall the Lord passe under our window in actings of various and divers kinds and shall not we look out to see what he doth when his hand is stretched out to strike or reached out to stroak shall we regard neither Contemplation of our maker is one great Homo ad contemplandum creatoris suum conditus est end of our making and to view not onely the wayes of the Lord in general towards others but also his goings in particular toward our selves It were but a practice of piety to have Chronicles of this nature as none of the words so none of the works of the Lord should be suffered to fall to the ground by us but we should take them up at the first bound we should shew our selves thrifty in this case and gather up the fragments that nothing be lost we are ready to murmure at God's dealings many times when there is great reason to marvail at them when we see the issue of them Providential actions are the ripening of the Lords previous intentions by providences do his purposes come to the birth and his promises receive accomplishment let them therefore be heedfully observed and carefully preserved 13. The dignity of the word Is the word S. 13 an Instrument in God's hand of changing mans heart then it is a most precious thing and to be much prized by us It is a word of duty to us and therefore must needs be a word of dignity in it self It is a working word through the spirits assistance and therefore a worthy word to our acceptance it is a means of sanctification and there is reason it should be the matter of our estimation it is an invaluable treasure and incomparable Jewel and therefore to be lodged in the heart and laid in the bosome which was the practice of pious David Thy word have I hid in mine heart Psal 119. 11. He had high thoughts and singular conceit of it with such a deep stream did his affection run towards it that himself could hardly sound the bottome thereof as appears by his pathetical expressions O how love I thy Law It is my meditation all the day Ps 119. Scripturae divinae jugiter mente voluantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. Si verbum Dei auferas solem è mundo sustulisti 97. The word is of exceeding great use and price it is an universal remedy it is a means of enlightning
dissolve you It argueth a very evil frame of heart to oppose or not to mind this work throughly It argueth desperate pride of spirit to resist to refuse the grace of God the calls of Christ under such various dispensations He hath come to you with a rod in his hand with chidings in his mouth he hath come also in love and in the spirit of meekenesse too He hath sent a thundring Luther and a mild Melanchthon to you he hath spoken bigge words his words and calls have been of all sorts and sizes He hath laid before you the curse of the Law to deterre you he hath set up the crosse of Christ in the Preaching of the Gospel to draw you you have had sound reprehension sweet exhortation and yet for all this you have not run to the bosome of Christ but remain in the borders of the Devil's Kingdom Verily this makes your sin to swell and boln exceedingly 2. The altitude of your inexcusablenesse S. 5 Though people be never so guilty yet they are Vsitatum generis humani vitium est peccatum defendendo excusare too ready to acquit themselves and though they are to be accused yet they would fain be excused this practice we learned from our first Parents and though we offend yet we would defend but the Lord hath stopped thy mouth that thou hast nothing to say for thy self and the Figg leaves of vain pretences will be but a weak Bulwark against the charge of the Almighty If God should ask you how it comes to passe that you are still unchanged who have sate under the means you will be like that poor man Matth. 22. 12. speechlesse and it will be most dreadful for any man or woman when they shall be brought to their trial and judgement at the last to have no plea nor allegation to put in for themselves It is the way of the righteous God if sinners will not be pliable so to order his dispensations towards them that they shall be left without excuse and shall be condemned by their own Conscientia peccati formidinis mater conscience which will be matter of greatest horrour consider these ensuing particulars and see what excuse will be found for you 1. Somtimes people excuse themselves because S. 6 they want their hearing which I confesse is a sad thing for though the heathen Philosophers have determined sight to be the most noble of the senses yet Christians have reason to account hearing the most noble because the most useful for faith comes by hearing It is Via Domini ad cor dirigitur quum veritatis sermo humiliter auditur the channel whereby the word of life by the work of the Lord runs to the heart blesse God you that have the use of this sense and use it to Gods glory yet the Lord many times shuts up the passages of the ear by infirmities and casualties for reasons best known to himself but though thou canst not hear yet thou canst read Though thine eares be obstructed yet thine eyes be opened though thine eares be deaf yet thine eyes are not dim though the Lord hath taken away thine eares yet he hath given thee eyes and though he have shut up one door that leadeth to the head yet he hath opened another and hath afforded thee such education and bringing up that thou hast been taught to read and though grace usually come in by the ear yet when the Lord bars up that he can let it in by the eye but you have not improved your talent of reading you have been like the unprofitable servant that hid his Lords Matt. 25. 25. Talent in the earth There hath been a price put into thine hands but thou hast been so foolish thou hast not had an heart to improve Prov 17. 16. and make use thereof The Scripture and good books have been to you as a garden inclosed and as a fountain sealed so little have you given your self to reading Paul's counsel to Timothy give attendance to reading is calculated 1 Tim. 4. 13. not only for the meridian of a Minister but of every true Christian also what know you but God might have set home the word read upon your heart and have sent Acts 7. 29 30. his spirit to help you as he did Philip to the Eunuch in reading will not this enervate and ham-string the force of other pleas that you had a could but not a would to read a faculty but not a fancy a power but no pleasure to read that you had skill but no will at all 2. Many say they cannot read when yet S. 7 they can hear Not to read is very sad and such have not performed the part of loving Parents who have not given their children so good education they are like to hold up their hands for it at the bar another day without repentance and thou also art in fault thy self for thou mightest have learned to read and thou wouldest not give thy mind to it or thou maiest learn to read yet but thou hast many excuses thou art too old Indeed we are alwayes too young or too old to that which is good you have your senses and memory vigorous enough for other things and why not for this There wanteth only a will I Sola voluntate quisque efficitur Plut. have read of one Eurydice a noble Lady who being a Slavonian born and most barbarous yet for the instruction of her own children she took pains to learn good letters when she was well stept in yeers And ought not the life of our souls to be as dear to us as the children of our body And though your sight be taken away from you now yet time was when you had the use of it and it may be for not making use of it aright God hath deprived thee of it therefore that cloke of excuse is not long enough And though you cannot read yet it may be some of yours can though not the Parent yet the posterity though not the Master yet the man and you may hear them God hath not denied you your sence or if none in the house can read which sometimes falls out a woefull thing it is yet you having a gift of hearing must wait upon the publike preaching of the word the more The Philosophers say that nature is an indulgent mother and where she is defective in one kind she is redundant in another and what she subtracts from one faculty or sence she gives to another and so doth compensate and make amends as those to whom she denies sight she gives the bettet memory c. So we wanting one faculty or sence which might be very subservient for our souls good should labour to make double and so much the more improvement of that we have But thou though thou canst hear yet givest not thy self to it Thou shouldest hear more and thou hearest less than others thou shouldest hear oftner and thou hearest seldomer
must be upon precept precept upon precept line upon line line upon line here a little and there a little They Isai 28. 10. give you short and easie lessons but a little at a time that you may the better get it by heart They explicate illustrate it by the help of the spirit for your better understanding Though you have but weak conceptions yet they have plain expressions Though you have but shallow parts yet they have significant phrases Pro qualitate audientium formari debet sermo doctorum and such as are faithful do study to have their words conformed to the model of your apprehensions and deliver themselves in a familiar way that you may know where to find them They speak English that thou maiest understand them Therefore thou art inexcusable O man or woman whosoever thou art 5. If thou be of a dull heavy sluggish regardlesse S. 10 temper The Minister he doth his endeavour to quicken thee if backward he seeks to draw you forward He is earnest and instant urgent and pressing If you be cold he is very hot if thou lie still he is stirring if thou wouldest sleep in thy sins he labours to rouze thee if thou be loath to hear he is loud if thou secure he goeth about to shake thee if thou hast no feeling nor sence of any thing he seeks to touch thee to the quick For so are the Ministers of the Lord commanded to do Cry aloud spare not lift up thy voice like a Trumpet and shew my people their transgression c. Isai 58. 1. If thou be a dead-hearted creature they are to sound the Trumpet in thine eares If thou be spiritually deaf they speak the louder and more vehemently in a more then ordinary manner How fervent hath the Minister been many times that he might startle thee How zealous that he might be a means to enliven thee he hath been more than usually earnest and hath been carried out with a more then ordinary vehemency and vigour Supr a modum quibus verbis melius significatur tum servornm Dei audacia tum populi surditas obfirmata Jun. in loc that he might make thee sensible of thy condition and bring thee to a sight of thy sins He hath wearied himself that he might win thee and spent his lungs that he might speed thy course He hath roared in reproof been exquisite in examination pathetical in perswasion that he might rouse thee from thy secure rest rectify thy mis-judging thoughts and raise thee from the bed of sin He hath thrown Hell-fire into thy face hath opened to thee the posterne of Heaven that thou mightest have a glimpse of glory and all to make thee nimble and vigorous in seeking grace in sueing for a pardon in setling upon Christ He hath been carried out beyond himself hath been enlarged above measure hath out-done his standing abilities that thou mightest be carried into the bosome of a Redeemer live no more with a streightned heart to God that thou mightest have ability to do for God 6. Some say they are forgetful and have S. 11 no memory They are like a sive and cannot retain but though it be thus with thee yet repetitions are made use of for thy good which is a commendable thing for as much as we find warrant for it in Scripture what else is the Book of Deuteronomy but a repetition of of what was formerly delivered This was Paul's course when he saith To write the same things to you to me indeed is not grievous but for you it is safe Phil. 3. 1. Hath not the Minister spoken to thee the same things divers times either in the same or several words he hath inculcated and repeated that thou mightest the better remember somewhat He hath often harped and struck upon the same string that thou mightest be inabled to retain the note How often hath he repeated the doctrine of faith the duty of repentance Directions means motives have been gone over again and again so that if thou remember not it must needs be more through wilfulnesse than forgetfulnesse and more through the obstinacy of thy heart than the oblivion of thy head you have had the same thing presented to you more than once and yet is the representation and Idaea thereof out of your mind I might have spoken to many other excuses that people have but by these and their answers may the rest be satisfied when they have had time and opportunities and means of getting grace and God hath provided remedies against their weaknesses which might stand in the way to hinder them when things have been propounded pressingly delivered lively and yet have not been savingly closed withal when truths have been ingeminated and not applicated what excuse can they have for themselves Is it not plain that they wilfully neglect Conscientia mille testes grace and voluntarily slight the calls of God and will not their own conscience be the chief witnesse against them 3. The magnitude of God's providences In S. 12 the next place consider in what and how many Nullum est momentum quo homo non utatur vel fruatur dei bonitate misericordia remarkable providences the Lord hath walked towards thee He hath clouded thy condition sometimes and again hath caused the Sun of more comfortable dispensations to break forth and shine upon thee with its cheering beams He hath broken thine estate that it may be thou wast not worth a groate and again hath increased thy substance unexpectedly that thou art become great like a skilful Arithmetician he hath lessened thy means by substraction and division and hath augmented it by multiplication he hath preserved thee from destruction Jonah 1. 17. M. Bridge by drowning when thou wast at the brink of danger and hath provided for thee a chamber of preservation even in the belly of confusion as he did for Jonas as a late Divine saith well Thou ladst a fall from a ladder or pair of staires and yet the Lord caught thee in his hands that thou wast not broken to pieces and yet thou hast not fallen down upon thy knees with humiliation and sorrow for thy sins nor given up thy self into the hands of the Lord to be fashioned and framed to that temper that likes him best Thou wast at the mouth of the grave by sicknesse and yet the Lord returned thee to the Land of the living but for all this thou hast not been sensible of thy spiritual death in sin nor breathed after a recovery to grace you were invaded by the fury of fire but the Lord came in to your rescue as he did to the three Children in the fornace and yet you have not sought to escape the fire of Hell The Lord hath brought you into such a Town or Family and there hath done you good and yet you have not sought to be one of the Family and houshold of Faith If thou do but set down and reckon thou
and lie in the womb of effectual calling so that thou mayst hear the voice of the Lord saying to thee as Isaac to Esau concerning Jacob I have blessed thee and thou Gen 27. 33. shalt be blessed From this mount Nebo from this top of Pisgah mayst thou view all the good land round about without conversion no man or woman can be blessed for the promises which are the seeds of blessings are made to grace Knowing that ye are thereunto called that ye should inherit a blessing No inheritance 1 Pet. 3. 9. without this evidence If the forgivenesse of thy sins the favour of God to thy soul be not a blessing what is now the work of grace upon the heart is the stair the ascent to this throne of happinesse Thou canst not get up into the tree of life and shake soul-satisfying fruit into thy bosome without this ladder Thou canst not attain to saving weal without this sanctifying work Thou canst never get to the top of glory without the staff of grace viruled with the righteousnesse of Jesus Christ Thou canst not be a loved Son unlesse thou be a living Saint many fondly presume and think to commence and take the degree of glory per saltum neglecting grace but it is the path the way thereto such as meet not with God in their heart shall never meet with God in heaven Thou that hast grace hast that threed which will undoubtedly lead thee into the bowre of blisse This compasse will not fail thee but bring thee to the port where thou needest fear neither billow nor blast Thy patent is signed and past whereby heaps and numberlesse sums of felicity are freely given thee out of the Exchequer of grace This gale will bring thee to the Isle of peace upon Beatus vir qui per poenitentiam ad meliora conversus est this silver stream thou shalt with safety slide into the bosome of the quiet Key This is the way the road to all the Scripture calls beatitude The fee simple of true blessednesse is given to the godly pious truly penitent soul 6. The spring of action You are now in S. 9 such a condition that you can act and do something for God Now thou art indued with a spirit that is quick and active like the highest element that finds no rest but in travel nor contentment but in the painful labours of worthy actions To do for the Creator is as great dignity almost as the creature can attain to to be instrumental to his glory to be subservient to his praise is a great preferment To be agent for God to be factor for heaven is a choice flower in a Saints garden a chief diamond in his diademe Now thou hast a talent to trade for God with such a principle whereby thou canst act some suitable part in his service The Apostle beseecheth the Ephesians that they would walk Ephes 4. 1. worthy of the vocation wherewith they were called Those that have life can do the works of living men and women for their living God When we are sick then we think what we would do for God if we were well Thou that hast grace art spiritually well and hast ability from God to work the works of God The wicked can neither think speak nor do for God when thou canst do all these things through that grace that God hath bestowed upon thee It is true nobility and the only Summa apud Deum nobilitas est clarum esse virtutibus advancement of a man or a woman to be fruitful in good works and duties towards God Thou hast cause to account it thy glory and thy crown of rejoycing that thou hast an heart or hand to move towards or do ought for God Those that are in their sins are dead and can do nothing Thou that art a Saint art alive and canst do something Thou canst be a means to promote the glory to predicate the greatness of the Lord. To be able to pray read hear speak believe oppose sin stand up in the behalf of grace is more by far then to be endowed with talents and abilities for temporal and secular undertakings One action done for God from grace is of more worth then all the atchievements of the most eminent without grace When David and his people offered freely to the building of the Temple he was much affected and taken with it acknowledging that he and they were unworthy to be dignified with ability of doing thus for God 1 Chron. 29. 13 14. 7. A sign of affection To be delivered from the Law of sin is a demonstration of the S. 10 love of God To be made willing to good is a manifestation of God's good will The souls love to God is but an effect of God's love to the soul We love him because he first Prior Deus dilexit nos â—â—â—us tantum gratis tantillos tales loved us 1 John 4. 19. Now those that are effectually called do love God for the Apostle joyns them together Those that love God and that are the called according to his purpose Rom. 8. 28. If the Lord's heart had not been towards thee he would never have drawn thy heart towards himself Where the Lord hath been pleased to hang out this sign of grace and a change thou mayst assure thy self there is store of love in his bosome toward thee The work of spiritual life in thee is the fruit of God's working love to thee Had not the Lord loved thee he would never have done thus for thee what cause of comfort then is there to thee who hast the love of God transcribed upon thy heart gracious dispositions flow from God's gracious affections and those to whom the Lord giveth saving and sanctifying grace are his Benjamins his darlings Those that can make out that they are in a living condition may conclude God's loving inclination If the Lord have changed thy nature and renewed thy heart thou mayst look upon it as a love-token with this posey or inscription I love thee freely In these clear waters of grace thou mayst see the smiling serene face of heaven In this book thou mayst read whole Chapters of God's good will And is it not a comforting cordial to know that one is in God's books in his favour Be glad and rejoyce for the Lord loveth thee one dram of God's special love is such a pearl that the whole world is not able to weigh against The Angel in his salutation to Mary Luke 1. 28 30. saith Haile thou that art highly favoured the Lord is with thee So may it be said to thee If Christ and grace be conceived and formed in thy soul it is a sign thou hast found favour with the Lord. 8. A singular condition There is no estate S. 11 like to an estate of grace There are degrees of honour in the world but this above them all and the divine Heraldry will give it the first place The Apostle
a great harvest of Saints Heaven is the desire of many when hell is their desert most desire the Saints paradise when but few care for the Saints piety many who prosecute their sinful lusts will yet earnestly petition for eternal life and would fain be triumphant that care not for being militant he is no right souldier that would wear the crown but is loth to fight to win the field desires of heaven are Non impetrat a deo bonum quod poscit qui ejus legi non obedit in vain unless there be duty on earth He that loatheth grace may yet long for glory yet such desires pass for current coyn with the unskilful multitude and having such desires they think that all is well with them 6. To take delight in and to be taken with the S. 21 preaching of the word is not grace there are that love preaching and yet care not for practice there are those who never were effectually called that yet may account a Minister in his work as one that sings a pleasant song they are content to hear the word of Ezek. 33 32. God but care not for the work of grace the word may please their fancy and yet not prevail with them for faith they may delight to hear the sound and never desire to understand the sense they may countenance the minister Quaerit anima verbum eui consentiat ad correctionem Mark 6. 20. and not consent to his message Such an one was Herod who feared John Baptist and observed him and when he heard him he did many things and heard him gladly and yet lived in his sins He heard the word but he did not hold it Many are taken with the parts and gifts of a Minister and it is that string that sounds sweetliest in their ear they may hear to fill their table-books and never fill the tables of their heart they may love to walk in the dew and soft showres of heavenly doctrine and yet provide that it shall not wet them to the skin one may delight to wait upon the best means and yet continue in their bad manners to be taken with the word and not taken by the word is not true conversion the word may sound sweetly aloft in the ear and never settle savingly below in the heart it may be musick to your sense and not meat to your soul 7. One may desire the prayers of God's S. 22 people and yet not be a Saint the prayers of the godly may be craved and yet their profession may be carped at Wicked men may beg their requests for the renewing of trouble but not for the removing of their temper they may desire an interest in their supplications and yet never imitate them in their sanctification Wretched Pharaoh desired righteous Moses to pray for him Intreat the Lord that there be no more mighty thundrings c. Exod. 9. 28. Moses was a great man in his books I 'le warrant and yet he was glad to make use of Moses beads Open enemies to godliness may yet be willing to have the help of the godly there needs no grace to make one desirous to have the Saints pass Thus it was with Simon Magus also who desired Peter c. to pray to the Lord for him that none of those things which they had spoken might come upon him Acts 8. 24. Those may crave the prayers of others that never had grace to pray for themselves others prayers and to desire the benefit of them is good but it is not grace 8. Nay even a wicked man may so far S. 23 deny himself as to justifie God in his punishing dispensations one may confess God's justice and yet continue in an unjust estate the heart that hath no grace may accuse it self and excuse the Almighty may lay the blame at its own door and vindicate the Lord's dealings Impunitum non debet esse peccatum and acknowledge its sufferings just because it hath been a sinner and yet never accept of the Spirit 's motions and calls to grace And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for The Lord is righteous and I Exod. 9. 27. and my people are wicked Now doth he as it were lie at God's foot who yet had an heart that would flie in God's face one may say they have deserved all that is come upon them and yet never sincerely desire the spirit of grace to come unto them one may say they are wicked in their ways worthy of wrath and yet never open to the Lord nor obey his laws many do thus stoop when they are in the snare and fetters who never knew what it was to be swayed by the soveraignty of grace 9. Yet further may a wicked man go There S. 24 may be an outward solemn mourning and yet no inward saving melting the eyes may open their flood-gates and yet the heart not weep carnation-tears one may afflict themselves on fast days and yet not affect a fast from sin Ahab had not true grace and yet 1 Kings 21. 29. he could grant thus much such was his humiliation that the eye of heaven took notice of it one may lie in sackcloth and yet have sin lodge in the heart there may be a bowing down the head and yet no breaking of the Quando sic poenites ut tibi amarum sapiat in animâ quod ante dulce fuit in vitâ jam tum bene ingemiscis ad Deum heart the outward man may be afflicted for sin and yet the inward stand affected to sin there may be solemnity in mourning and yet no sanctity in the mind one may spend themselves with fasting praying and weeping and not speed the work of grace in their souls the body may be brought down by such means and the soul not benefited nor builded up there may be an heavy countenance and yet no heavenly compliance 10. In the next place there may be a promising S. 25 of amendment and yet grace may never ripen in the heart there may be heat and sap enough to bring forth blossomes but no fruit Thus did Pharaoh and I will let you Exod. 9. 28. go and ye shall stay no longer Here were good words but no good works saying and doing are two things There is a fair tree that hath Natural Histor L. Veruulam double blossomes but bringeth forth no fruit many are free to promise but fast when they come to pay they are trees full of leaves but no apples they will say what God would have and yet do as themselves list like the son in the Gospel that said I go Sir but went Matth. 21 31. not They are very forward for subscription but as backward when it comes to action one may be a Christian in tongue and not in truth 11. There may be amendment in some S. 26 things and yet no grace There may be a partial and yet no perfect
good Sermons diligently pray devoutly and say Lord file off the too willing chains of my captivity Take words with you as Hos 14. 2. Quamdiu quis permistus est turbis non vacat soli Deo Hosea directs meditate duly on spiritual concernments on thy souls condition Be therefore retired sometimes for solitariness is the nurse of contemplation Ob. 1. But thou wilt say I can do nothing Sol. Be not like the Poeonians that would S. 17 not so much as break down a bridge to hinder Darius his passage though they were his vassals It is true thou canst not make thy self whole yet thou mayst do as the impotent man did lay thy self at the pool thou mayst be in God's way thou mayst read hear c. The Mariner can make neither wind nor tide yet he goes down and waiteth for both Though thou canst not turn thy self yet thou mayst desire Christ to tough thee at his royal stern That thou mayst be launched and thrust forth into this sea of ordinances duties and endeavours consider 1. The sayings of God 2. The success of the godly 1. The sayings of God by way of 1. Precept 2. Promise 1. Precept It is the command of God to give all diligence to make thy calling sure as S. 18 well by first acceptance as following assurance as well by conversion as confirmation he hath bidden thee use these helps and thou oughtest to obey his command if he bid thee let down thy net do not refuse it regard not Jussa sine culpâ non negliguntur objections of improbability or impossibility Do as he requires thou mayst catch something 2. Promise As his command is upon thee S. 19 to compel thee so his promise is before thee to countenance thee he hath said Seek and Mat. 6. 7. ye shall find c. and God's promises should be seeds of obedience to his commands 2. The success of the godly Others have S. 20 met with God in this way and why not thou Samuel while in God's courts had God's call 1 Sam. 3. to his confirmation Simeon while in the Temple met with Christ in his consolation So the Disciples after Christ's ascension while Acts 2. begin they were waiting found the Spirit working Ob. But thou wilt say What can ordinances S. 21 do can they give grace Sol. No yet they are helps though they be not masters of grace yet they are means to it they are like oyls which having no smell of their own perfumers use in the making of Plutarch their odours and precious oyntments They are like the Ark which though it were not the Numb 10. 33. resting place yet went before the people to seek it out for them They are like John Baptist who was not Christ himself but his 1 John 20. 23. harbinger 2. Caution And here take heed of two things 1. Satanical delusions 2. Sinful communion 1. Satanical delusions The Divel like S. 22 Antiochus destroys many by false peace Dan. 8. 25. When we have more than ordinary tempests we are ready to think the Divel hath an hand in them but undoubtedly he hath an hand in the calms that are in the brests of natural people despair may have slainits thousands but presumption hath slain its ten thousands More birds are caught with lime-twigs they say than are killed by the fowlers piece It will never be well so long as you think all is well 2. Sinful communion Avoid evil society S. 23 take heed of much drink and drinking company Sampson's mother was forbidden to Judg. 13. 4 5. drink wine or strong drink while she carried him in her womb Some think the reason of that to be because much strong drink withers the child in the mothers womb So will it do by all good motions if thou be immoderate that way It will be like the Dodonean well that will Elristus est daemon sponte in animum admissus quench a burning torch Thereby you make the divel an inmate and so keep out grace Take heed of bad companions of what strain soever they be 2. Manner And that is three fold 1. Seriousness 2. Soundness 3. Speediness 1. Seriousness Be serious in this work be not like the Athenians at whom one laughed because S. 24 they were serious and earnest about plays and shows How may are serious in triflles and slighty in weighty things triflles will hardly prove tumets 2. Soundness See that your work be perfect be S. 25 not an half Christian Once a child in Spain Rev. 3. 2. when it was coming out of its mothers womb returned thither again Let it not be so with thee when thou hast put thine hand to the plough do not look back again for all the world see that your calling be indeed effectual and to the purpose 3. Speediness Set about this work betimes S. 26 even now while thou art reading these lines many think of it when it is too late many are destroyed through delays Those that Eccles 12. 1. would be good truly must be good timely 3. Motive And that shall be but one viz. S. 27 Necessity Consider how necessary it is to be made new without regeneration to solid Ab omni nequitia mundum necesse est esse qui cupit regnare cum Christo piety there can be no restauration to spiritual peace as the Oracle told a people once so tell I you if you would have peace for the future you must for the present have war with your sins by conversion-conflicts No true security without through sanctity no heaven without holiness no salvation without sanctification Phocas thinking to secure himself with his high built walls after he had killed Mauritius heard a voice saying that sin within would undermine all So though thou be compassed about with natural and temporal good things they are but weak rampiers sin in thine heart will be thy mine if thou have not grace thou canst not possibly have glory I conclude all I have spoken in Moses his S. 28 words Set your hearts unto all the words which I testifie among you this day for it is not a vain Deut. 32. 46 47. thing for you because it is your life Oh that the Lord would write them on your minds and work them into your hearts that through his mercy and might his goodness and greatness they may be means of affecting your souls of effecting this work of effectual calling upon your whole man which shall be a crown of rejoycing to me of true comfort to you and that which is above over and the end of all of eternal glory to the Lord Amen FINIS The Contents of this Book The first Part. CHap. 1. The Proeme or Entrance page 1 Sect. 1. The dependance and coherence of the words p. 1 2 Sect. 2. The explication and division of the words p. 2 3 Sect. 3. The Doctrine raised from the words p. ibid. Chap. 2. 1 Of the kinds of
the Company these are the goods that Saints converse with that Saints communicate off 4. Adhering to the truth This is the fourth S. 4 thing that followeth upon effectual calling Their hearts being united to Christ cannot but be united to his truths Because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the truth whereunto he called you by our Gospel 2 Thes 2. 14. Suppose this whereunto hath reference unto the whole that went before Vid. Bez. in loc then belief of the truth is included Many Books have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine and many Latine Books follow this and so then whereunto may referre to truth or belief so that it is plain that when they were called and converted by the Gospel they were called to the belief of the truth as well as other things It is a precious mercy when Soules can say with Paul that through the grace of God They can do nothing against the truth but for the truth 2 Cor. 13. 8. This is a great favour at all times but especially in this age when there are so many backsliders and Revolters from the truths of God when others fall that some should stand when others like Weather-cocks turn every way that some should stand as firme Pillars in the house of their God when others like Children are tossed to and fro and carried about Ephes 4. 14. with every wind of Doctrine that Gods people should speak and keep to the truth in love when others are like wandring Planets that they should be fixed Starres in the Right hand Nimiùm altercando peritas amittitur Sen. of the Father when others by vain janglings come to fall off from and reject the truth they by humble and sober inquiries find out and receive the truth Christ promised that if any do his Fathers will he shall know of the Doctrine whether it be of God or whether he speak of himself John 7. 17. It is true of all Doctrine those that are Doers are discerners those that are gracious have that Spirit within them whereby they know light from darknesse truth from errour that which is sound from that which is rotten and can judge of that which is taught whether it be Heaven or Earth-born from God or from Men that which is chaffe they refuse the pure grain they embrace the drosse they put away the massy Gold they take to themselves Truth is most welcome and sweet to them They receive the truth in the love thereof affectionately cordially they lodge it in their bosomes and lock it in the Cabinet of their Psa 119. 11. heart Verity is precious with them as well as Sanctity They have a care to look to the workings of their head as well as the walkings of their feet a sinful notion is displeasing to them as well as a sinful Action a sound head and a sound heart go together false Doctrine and filthy deeds shake hands they can both lie in one Bed no wonder that they walk loosely who are not girt about with truth ungodly Ephes 6. 14. Non benè cinctus non bene dictus conversation is usually supported by erroneous conceptions but an heart changed by grace doth not allow it self in sin and therefore needeth not to embrace false Doctrine for the maintenance thereof It dareth come to the light and a bide the Trial Truth is it's right hand it 's guide It hath bought the truth as Prov. 23. 23. the Scripture phrase is and will not sell it It is dear to it and as Jonathan loved David so it 1 Sam. 18. 1. loveth truth as it 's own Soul It beareth witnesse delighteth in speaketh and Prayeth for the truth and with the Martyr can say Though I have not a reaching head to dispute yet I have a resolved heart to die for the truth It will contend Jude 3. might main for the truth delivered to the Saints It s heart riseth within it to see wanton errour in these dayes take the Wall of truth Its Spirit is stirred within it to see false Doctrine ride on Horse-back and truth to go on foot a begging Thus it is with those whom the Lord hath wrought upon by grace they were born of truth they are the Children Friends of the truth And wisedom is and will be justified of Matth. 11. 19. her Children But as for you who are unconverted a little matter will divide between you and truth seeing your heart is not set upon it 5. Justification In the next place all that are S. 5 effectually called are justified and their sins forgiven as it is in the Text Vers And whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he called them he also justified There is remission of their sins imputations of Christs merits The Lord taketh their filthy Garments and causeth their Iniquity to passe from them Zech. 3. 4. and clotheth them with change of Raiment Their Rags are taken off and Robes are put on and they are clad in the Garments of their elder Brother It is a sign of favour from the Knolls Hist Great Turk when a rich Garment is cast upon any that come into his presence This is a special favour of God to cast by the hands of his grace the rich Scarlet Mantle of Christs perfect obedience upon the backes of any and this he doth onely to his Jedidyah his beloved one his called ones By him all that believe are justified from all things from which they could Acts 13. 39. not be justified by the Law of Moses Moses condemneth Christ condoneth Moses accuseth Christ acquitteth Moses chargeth Christ dischargeth all his Saints all his converts all his changed chosen-ones This Jewel is hung upon the ear this Chain about the neck onely of the regenerate Christ takes to himself their Nostra delicta sua delicta fuit ut suam justitiam nostram justitiam faceret Aug. unrighteousnesse gives to them his own Righteousnesse but as for you that are in the filth of your sins you are yet under the guilt of them they all stand uncrossed unpardoned what a dreadful thing is this when one and that the least of your sins is sufficient to plunge you into hopelesse and helpelesse depths of misery You that are Saints therefore consider what an unspeakeable mercy and Priviledge this is to have all thy sins done away and cast behind Gods Back that he should remember them no more Your sins are pardoned though the Teares of repentance stand in your eyes that you cannot read your Pardon thou art as perfectly pardoned as ever was Abraham Isaac Jacob or the Saints of the highest forme in Christs School though thou be but an Abcdarian and mean Scholler if thou beest called indeed all is wiped out in Gods debt Book that might be brought against thee yea in Am. lib. 1. Med. 27. cap.
24. Thes Job 13. 26. some sence sins to come they are forgiven Virtually a dreadful thing to see the hand left of God writing bitter things against a Soul Inprimis for this transgression Item for such a wickedness and such a folly and so on in infinitum to a numberlesse multitude of Iniquities but a delightful thing to see the Right hand of God dashing and blotting out all and sealing up the Book of Accounts and clasping it with love that it shall never be opened to the Soules condemnation what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed and curses deserved what a comforting thing is it to hear of and see an Act of Oblivion and Indemnity relating to ones own particular To consider how the Lord hath laid the sins of a Soule upon the true Scape-goate the Lord Jesus to be born away into a Land of forgetfulnesse This is a singular mercy of the Plural Number for it containes many mercies in it It is more worth than all the Crowns and Scepters in the world and this great rich invaluable pearleful and peerelesse mercy goeth hand in hand with effectual calling they are loving and inseparable companions Oh who now would not prize effectual calling who would not pray for it for themselves and theirs who would not praise God for it who are effectually called since if purified they are undoubtedly pardoned 6. Adoption Those that are effectually called S. 6 are called to be Children they are now entertained into Gods House into his bosome they are his near Relations they are his Sons not onely by Creation as all are nor by common Profession as some are nor by Eternal generation as onely Christ is but by Spiritual Regeneration and special adoption as his beloved ones as his believing ones are But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many as received him to them gave he power or Priviledge to become the Sons of God even to them that believe on his name Onely believers on Christ and receivers of Christ are Sons and have we not the same sweetly expressed by the Apostle Come out from among them and be ye separate saith the Lord and touch not the unclean thing there is Gods call which he makes effectual by causing the Soule to close with it Then I will receive you and will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty There is the precious Priviledge 2 Corinth 6. 17 18. And again Ye are all the Children of God by Faith in Christ Jesus Gal. 3. 26. And that we might receive the adoption of Sons Galat. 4. 6. To have the Church our Mother is much but to have God our Father is more How do many glory in Titles of dignity and honour and boast of their Relation and alliance to or descent from persons of eminency and think themselves glorious when drest and set out with these fading spangles what then is it to be descended from the Eternal and immortal God to be so nearly allied to the Soveraign of the world the King of Kings and Lord of Lords when Saul offered to make David his Son in Law by giving Merab to him he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter therefore saith Who am I and what is my life or my Fathers Family in Israel that I should be Son in Law to the King 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter he speaks again after the same manner Verse 23. And it is said afterwards that it pleased David well to be the Kings Son in Law Verse 26. So saith a gracious heart with modesty and humility sensible of it's own nothingnesse Lord what am I but a Worm a Wretch a dead Dogge I am a Sinner and so were my Progenitours there is nothing in them or me why thou shouldest make choice of me to be thy Son The Soul admires this condescendency of the Lord and accounts this Sonship worth all as it is said of Theodosius that he more gloried in being the Servant of Christ than the Emperour of the East You that are Carnal are Enemies and Strangers to God you that are called are his Friends and acquaintance the other are Servants in the lowest sence you Sons in a special sence The spouse of Christ is called the Kings Daughter Ps 45. 13. Such honour such dignity have all his Saints what aspiring is there in the world after greatnesse renown honour insatiable thirsts unwearied labouring for these things till Men loose their credit reputation honour lives yea and Soules too but they are not to be compared with this they are but twinkling Starres to this shining Sun 7. Sanctification Those that are effectually S. 7 called are called to be Holy in the whole course of their lives So saith the Apostle God hath not called us unto uncleannesse but unto Holinesse These Heavenly Courtiers go all in the white clothing of Sanctity the Children of the great King are dressed in the soft raiments of Piety and grace they walk in clean paths they follow Holinesse not to persecute but Heb. 12. 14. to practice it not to drive it from them but to draw it to them not with loathing but with love They have given up their names to Christ and they would not defile their nature with sin they have taken Christs pay and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not do the Devil service they study and care to walk with God like Enoch and are careful to look to the Garden of their hearts in which God hath set the Plants of grace that the Serpent get not in It is their John 4. 34. meat and drink to do the will of their Father with Christ they have put on Christ by Faith in effectual calling and they would not make Provision for the Flesh to fulfil the lusts thereof Rom. 13. 14. They have put off their coat of sin and they are loath to put it on again they have washed their feet and they are unwilling to defile them as the Spouse is brought in speaking though in another way Cantic 5. 3. I onely allude if you enquire or look for a Man or Woman that is effectually called one may say he is not here in the way of sin but he is risen you shall find them in the way of grace the narrow strait way in the path of Piety Thou that art yet unchanged art still in the dirty miry road of impiety with the Dogg and the Sow thou delightest in filthinesse thou art swearing blaspheming drinking gaming cheating scoffing lying reviling Prov. 5. 14. vide Jun. in â—â—c Pares cum â—â—â—itus Thou art not onely almost but altogether in all evil in the midst of the Congregation and assembly that is openly before all Thou hast thine haunt with vain persons and keepest company with dissemblers but the converted