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
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 you of sin and the danger of a natural condition it was mine own condition once and whether I have yet fully passed it I have much cause to
fear I find my heart so carnal sold under sin Others of you may have some early glimmerings of the spirit dawning upon your souls The Lord cause the sun of righteousness to rise upon you with healing under his wings and bring your bloomings and buddings to ripeness and maturity Some others may have a through work of grace upon their hearts the Lord make such thankful for it is an inestimable mercy and keep their feet that they fall not Various are your conditions in regard of temporals and spirituals various are your relations to and acquaintance with me whatsoever the one or the other be let nothing be a bar to keep you from accepting the counsel of the holy Ghost which is sent in love let it therefore be so taken I would not these things should be a witness against you or me another day The Lord therefore for his Christ's sake so sanctifie these truths to us and us by these truths that we may all attain to grace and increase thereof to the comfort of our own souls to the praise and glory of God by Christ So prays Your dayly Orator at the throne of grace J. V. The Epistle to the READER Christian Reader THou mayst wonder to see me add to the pile and heap of books Not glory nor gain unless of God of souls though my heart be very evil and have the seeds of all sin in it are the wheels on which I move in this labour Not affectation but affection to my heavenly Father to my earthly Friends put me on to this Some years since in my publike preaching I went through the chief heads in Divinity and when I came to this of Effectual Calling I insisted the longer upon it because it was very practical and of great concernment I found it then making some impression I hope it may do so now if but one soul be thereby turned in to the Lord it is worth my pains though a thousand times more I was desirous to communicate it to my friends to whom I dedicated for their good if the Lord be pleased to bless it It had been a weary task to have transcribed many copies I was resolved therefore to take the shortest cut It is a complaint that the Press is oppressed and not without cause yet much Printing I think is no more to be indicted then much Preaching if so be the matter be sound and savoury That feminine toleration that Midwives so many spurious births into the world and that licentious liberty whereby any one and any thing may preach and be preached are well worthy of censure and sharp animadversions it is hard to say which more Much reading is a weariness to the flesh and so may much hearing yet if either be rendred under God a means of conviction and conversion to the spirit it is no matter Daniel got knowledge of things of concernment by books Dan. 9. 2. I see the Lord owneth and blesseth reading as well as hearing printing as well as preaching though of all means of grace I take preaching to be the King Mine own soul through the mercy of God for ever blessed be his name hath received some good if it be not presumption to say so that way as well as by the preaching of the word and though this be drawn up by a weak worthless creature yet God I see sometimes makes use of and blesseth a wooden as well as a golden instrument And though hereby I expose my self who am weak to the acute judgement of parted and learned men yet I weigh it not if but one soul may be gained and brought in to God by this service as I hope there shall and the Lord raiseth mine heart to some comfortable expectation thereof What a rejoycing would it be to me if my poor labours might tend to the enlargement of my soveraigns Kingdom Reader I shall no further apologize for or give an account of this undertaking though more might be said I desire thine earnest prayers that while I give these counsels and cautions to others my self may not be a cast-away as thou hast mine If thou be a sinner the Lord conform thee to his will if a Saint the Lord confirm thee in his ways The Lord be with thy spirit and his who is Thine as he hopes for thy souls good J. V. Imprimatur Edmund Calamy A SURVEY OF EFFECTUAL CALLING THE FIRST PART CHAP. I 8. Rom. 30. vers the begin Moreover whom he did Predestinate them he also called IN the first part of this Chapter Paul endeavours to comfort the Roman Saints against the Remainders of sin yet with this proviso and caution that they remain not in sin In this Second Part which begins at the seventeenth Verse he Sect. 1 prescribes an antidote to fortify their Spirits against adversity which is made up of many ingredients the last whereof though not the least is in the 28. vers viz. that God like a skilful Chymist will extract good out of evil and by his wise disposing cause advantage to grow upon the stalk of affliction which is proved in the two next Verses because nothing can break that Golden Chain wherein foreknowledge Predestination Vocation c. are Cohaerence linked together so that the words which I have pitched upon fall out to be the middle linke of this Chain which reacheth from Eternity to Eternity viz. from fore-knowledge and Predestination to Glory For the opening of the words Predestination Explication is a fore-ordaining or appointing even from Eternity in reference to the reasonable Sect. 2 Creature and is sometimes taken largely so as the twins of Election and reprobation lye in the Womb of it and sometimes strictly and synecdochically that it and Election are identified and so is it here used Them hath he called We know what it is to call to or upon another to do this or that so God calls them to Sanctity obedience conformity to his will yet so it is to be understood that he opens their ear to hear and inclines their heart to submit to this call He hath called The Preterperfect tense used for the Future Bez. in loc tense after the manner of the Hebrews and to denote a continued Act But I should rather think he so speaks in reference to those that are called already and so in them Personating all others that are the Children of Predestination or else to shew that those that are Predestinated shall as certainly be called as if they were already called for it is the manner of Scripture Sic narrare futura tanquam praeterita Haym to call the things that are not as if they were In the words are two parts Divis 1. The Subject 2. The Predicate Or 1. The Appointment to the end 2. The first step of the means to the end Viz. 1.
Faith sin must out of the House by force for they cannot dwell both together with Love and liking It now lookes upon sin with coynesse and detestation and upon grace with a pleasing smile and saith away ye fawning Flatterers welcome Faithful Friends Christ and grace These namely Faith and Repentance are the Beames and Rayes of that Sun which God set in the Firmament of the Soul when first he Created the new world and implanted grace in the Heart There is a sweet Harmony and loving accord between them though of late some have endeavoured to set them at variance by buzzing causelesse jealousies in their ears whereas God never set the one for the fall of the other CHAP. VII VI. The Degrees and Steps whereby effectual calling ariseth to perfection and is compleated NOw in the next place let us consider those degrees whereby God carryeth on this choice work The rounds of that Ladder whereby he raiseth the Soul from Earth to Heaven from its self to himself Let us track the footing of the Spirit in its ordinary goings For be it from me to confine the Spirit for as it bloweth where it listeth so also how it listeth but this order seems to me probable from the nature of effectual calling and from the experience of converts 1. Cognition Or a knowledge of the Law S. 1 It usually learneth this Horn-book before it get into an higher Forme How can he be what he would be that knoweth not what he is And how can he know what he is that knoweth not what he should be Rom. 7. 7. I had not known sin but by the Law And had he Lex est index peccati Ambr. been ignorant of the Law he might have been ignorant of his sin too It is the hand that doth indigitate and point at sin The Law is a looking-glasse but if we have not eyes to make use of this Glasse what will it avail us Sin is 1 John 3. 1 4 8. the transgression of a Law and where no Law is there can be no transgression and if there Rom. 4. 15. be Law and no knowledge of this Law there can be no knowledge of sin The pages then of the Book of the moral Law or of that we are speaking must be turned over the Soul must meditate upon that God opens the eye now to see his mind in Precepts and Prohibitions in his Law Hath not the darknesse of ignorance kept many an one a sleep still in the Devils Lap Unseen danger maketh no Impression upon the Spirit Doth not the Law speak of guilt danger c. It is true a man may have knowledge of the Law and yet through inconsideratenesse or the strong tide of corruption bearing down all before it till God stop and damme it up with the workings of his special grace may go on in sin and pursue the foolish imaginations of his own Heart but where there is effectual calling this was an Attendant to usher it in in this new Creation Light is one of the first things that is made Gods gracious Works upon the Soul begin with light and his way is from the eye to the Heart To open their eyes and to turn them from darknesse Acts 26. 18. to Light and from the power of Satan unto God And how can they know that they are under the power of Satans Kingdom if they know not the Laws of Gods Monarchy I mention not the Law to derogate from or Eclipse the Splendour of the Gospel 2. Comparation The next thing is the use S. 2 that the Soul makes of the knowledge of the Law namely to compare it's wayes with the Law Now it layes it's Life to the Line it's Wayes to the Word Now it brings it's self to the Trial the Touch-stone the Square The Commandements are Holy and just and good Rom. 7. 12. Rectum est regula sui obliqui And therefore fit to be a measure for every straight thing doth best discover that which is crooked There are the Ballances of the Sanctuary wherein the Soul weigheth it self now it brings it's face to this Glasse and there tells it's Spots not of Beauty but Deformity As 2 Kings 4. 34. Elisha stretched himself upon the Child part to part so doth the Soul bring the Law to it self and it's self to the Law in thought word and deed Doth not the Apostle compare himself and his wayes with the Law in Rom. 7. 14. Where he saith we know that the Law is Spiritual but I am Carnal sold under Sin A Spiritual Law but a Carnal Paul This also was Davids course Ps 119. 59. I thought on my wayes and turned my feet unto thy Testimonies And how could he think on his wayes if he knew not the Law and compared them together The Soul now saith to it's self as Jehu 2 Kings 10. 15. to Jehonadah with a little alteration of the Words Is my Heart Right as the Law is Before the Soul did compare it self with it self with others which were false Rules but now with the unerring word of God which is the justest measure God hates false Ballances and measures in Spirituals as well as temporals 1. Apprehension Of the evil of it's ways 2. Apprehension Of it's lost condition S. 3 The next staire or step that the Soul takes is apprehension or sence and that 1. of sin the evil of its wayes now it seeth it self sick and having looked into the Law it discernes the palenesse of it's countenance the Symptome of it's hearts distemper It may say to the Law as the 1 Kings 17. 18. Widow to Elijah O thou Law of God thou art come to call my sin to remembrance Before all was well now all is ill all whole before now all is naught Now it knoweth it self to be a sinner to be black defiled and polluted all over All the wayes of a Man or Woman are clean in their own eys before but the Lord weigheth Prov. 16. 2. the Spirits He that is first in his own cause seemeth just but his Neghbour cometh and searcheth Prov. 18. 17. him We are too ready to be partial in our own cause but the Law as our Neighbour for it is written in the Heart in some measure cometh and searcheth us The Lord promiseth in his new Covenant that people shall remember their own evil wayes and their doings that were not good and shall loath themselves in their own sight for their Iniquities and for their abominations Ezek. 36. 31. Now doth the Soul call to remembrance it 's former evil Practices and saith I was in the dark before and thought nothing now I am in the light I perceive my self all stained and mired 2. Of it's lost condition Now it seeth the S. 4 Sword of Gods indignation hang over its head by a twine thred now it seeth the Vials of wrath unstopped and ready to empty themselves upon its head in a curse to its Eternal destruction
between man and man so between God and man yet how doth the world slight and scoff at them vilifie and revile them contemn and condemn them but as they said to Pilate so I to thee altering the John 29. 12. words If thou do these things thou art not thy souls friend 7. By afflicting their persons This is the S. 8 last providence that I am to speak to the Lord breaks down the body and by that means builds up the soul by launcings he let out the putrefactions by the pruning knife of Nocumenta documenta affliction doth the Lord cut away the overspreading and sarmenting boughs of lust and corruption trials are teaching harms are healing blows are made blessings corrasives turn cordials maledictions benedictions the Lord many times laies on his rod that he may not let out his wrath he puts some into the furnace of affliction and there melts and works out their tin and lead and drosse By this shall the iniquity of Jacob be purged and Isa 87. 9. this is all the fruit to take away his sin Many can say with David It is good for me that I Psal 199. 71. have been afflicted that I might learn thy statutes And with him that said If I had not been undone I had been undone If I had Periissem nisi periissem not lost my sins I had lost my life If I had not lost my goods I had lost my God If my body had not been mar'd my soul had never been made If I had not lost a child I had never found a father If I had not been friendlesse I had always been faithlesse an ounce of adversity is sometimes worth a pound of prosperity a little of sorrow may sometimes go further than a great deal of joy Manasses was more beholding to captivity than his 2 Sam. 33. 11 12 13. crown to the thorns than his throne to his chains of iron than his chains of gold his fetters than his scepter his prison than his pallace he was too high to be a Saint till God unkinged him too stiff to stoop till God threw him out of his regal chair and forced him to fall upon his knees his losse more worth than his gain little did he think that his parting with all should be a means to bring him to a part in Christ and grace the crooked key of troubles and miseries many times opens the door and lets a soul into the chamber of presence the tossing waves lift up the ark of the soul neerer heaven such kind of agues are many times wholesome when affliction shews it teeth and grins poor creatures are perplexed but be patient for the fruit may be very precious the fear sometimes through the blessing and wisedom of God is more than the harm Afflictions are the shepherds dog not to worry in pieces but to work to Gods part not to tear but to turn The Lord is forced as I may say sometimes to deal with sinners as Absalom did with Joab he sent for him once and again by his servants but he 2 Sam. 14. 29 30. came not at last he fires his field of barley and then he comes without further sending The Lord hath some of his elect ones whom he seeth walking in by-paths and crooked ways the Lord giveth a commission to his servants the Ministers and saith go invite and call you soul to come to me and say Return Return O Shulamite but the soul stirs not the Lord sends and calls again yet with the deaf adder he hearkneth not to the voice of the inchanter well saith the Lord if you will Psal 58. 4 5. not come I will fetch you if fair means will not do foul means must Then he hisseth for the flie and the bee of affliction and calls forth armies of trouble and gives them commission to sieze upon and to lay siege to such a man or woman and saith ply them with your cannon shot till you make them yield give up the keys and strike their sail he sends sicknesse to their bodies a consumption to their estate death to their friends shame to their reputation a fire to their house and the like and bids them prey and spoil till they see and acknowledge the hand of the Lord lifted up till they hear Mic. 6. 9. the voice of the rod and who hath appointed it the Lord many times gives strong physick Deus medicus tribulatio medicamentum before the peccant humour will away and winnoweth them much to throw out the chaff thus he bringeth the buds of grace out of the seeds of affliction and ushereth in the Lady grace with salt preambles many times a sorrowful evening may have a joyful morning There may be crying out in the evening for the pangs of affliction and crying out in the morning for the pains of conversion The evening red with the fiery trial the morning gray with grief for sin may produce a fair day of holinesse cloudy and dolorous evenings may have cleer and deliverance-mornings the Lord sometimes bends a soul till he makes it meet again and breaks it till he makes it melt that he may bow them to his gracious will and not burst them by his grievous wrath rather then the Lord will lose a soul that belongs to him he will lash them till he force them into his bosome Thus I have discovered unto you the providences of God whereby he provides for his peoples good Though there may be others yet I think these are the chief may we not now say as David Many O Lord our God are thy wonderful works which thou hast done and thy thoughts which are to us ward Psal 40. 5. Have not his people cause to utter the memory of his great goodnesse and to sing of his righteousnesse Psal 145. 7. Oh oh that we would praise the Lord for his goodnesse and for his wonderful works towards our souls Psal 107. 8. That the Lord should thus variously unexpectedly in all these ways seek the conversion and changing of lost souls may justly cause us to say All the paths of the Lord are mercy and truth Psal 25. 10. and with the same Psalmist in another place Thou crownest my years with thy goodnesse and thy paths drop fatnesse into our souls Psal 65. 11. I conclude these things admiring with Paul Rom. 11. 33. O the depth of the riches both of the wisedom and knowledge of God and doxologizing with him 1 Tim. 1. 17. Now unto the King eternal immortal invisible the only wise God be honour and glory for ever and ever Amen 2. By his Word Now we come to the next S. 9 means which the Lord maketh use of for the conversion and calling home of Saints to himself and that is the Word of God That is Jam. 1. 18. Rom. 10. 17 Nemini blanditur veritas the instrument of regeneration It is a word of truth and therefore fit for this work It dealeth impartially
one is a new creature goeth beyond it by many degrees That is good in the positive and comparative but this in the superlative degree The Lord open your eyes that you may see the glory and beauty thereof A most blessed condition it must needs be that hath so many choice consequences a most excellent endowment that brings so great enjoyments no mean quality that hath so many immunities It is a great King that is attended by such a noble train a Royal Queen that is waited upon by so many maids of honour A whole Paradise of temporal felicity falleth short of a part in spiritual sanctity 10. The industry of youth If the Lord do S. 10 usually call in younger years then young people had need be very industrious to get grace They had need bestir themselves to make hay while their Sun shineth while they are naturally strong they had need labour to be spiritually strong in the Lord while the In juvenili aetate vigent corporis senjus visus acutior auditus Promptior qui in hac aetate se domant Deo se sociant praemium Joannis expectant blood runs fresh in their veines they had need plie the work of salvation and apply the word of sanctification let them strive for grace early and they are like to have grace in earnest If they do not sedulously improve their time they will hardly savingly approve the truth They should strive against sin oppose obstacles be conquering corruption defying the devil tooth and nail with might and main now or never now if ever as we use to say It is good policy to labour while one is young that they may get a stock against they be old If young men be sluggards and loath to put their hand to the plow it is just with God that they should beg in harvest and have nothing Prov. 20. 4. for though they call upon God afterwards yet it may be he will not hear them Now must they follow their pattern Jesus Prov. 1. 28. Christ and work the works of God who hath sent them into the world the night cometh when no man can work So that we may say John 9. 4. with the Psalmist Both young men and maidens old men and children let them praise the name of the Lord Psal 148. 12 13. Let them give glory to God by taking true shame John 7. 19. to themselves As Joshua saith to Achan advance his worth by the amendment of their works and raise his honour by the ruine of their sinful humours To see young people running striving labouring in spiritual things till they sweat again Oh what a precious sight is this how doth the Lord smile upon such in love and clap them on the back with encouraging promises They that seek me early shall find me Prov. 8. 17. and to him that asketh it shall be given and to those that knock it shall be opened Math. 7. 7. And to him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God Revel 2. 7. One accounted the King of Persia happy because while he was young he had attained to so great puissance They are really and eminently happy who attain to an estate of grace while they are young to be made new to have the strong holds of hell in the soul thrown down is a mercy that but few attain unto but to reach this under the conduct of the spirit in youth is an addition and augmentation of the mercy It is a sweet thing saith a precious man when God satisfieth young people with his mercy and that satisfaction abideth Master Burroughs Hos 2. 15. so as they rejoyce all the dayes of their life But carelesse youth is usually more active for sin than grace and that strength which they have from God by common bounty give to the devil in special service and sweat in gathering fading May flowers and adventure to the ditches brink to gather dasies to make a garland of vanity withall in the mean time neglecting to dig for Diamonds and Pearls to set in the Crown of Eternity Young people are for the most part loytering when they should be labouring playing when they should be praying singing when they should be sighing merry when they should be mourning youth must have its liberty they say and the greennesse of young years is with most a sufficient warrant of any exorbitancies whereas in many regards it is an aggravation of them But soul if thou improve Indigne transacta adolescentia odiosam efficit senectutem Froâ—te capillata est post est occasio calva not thy young years thy golden age thy white houres thou maiest rue it to all eternity in the blacknesse of darknesse If you strive not now to enter in at the strait gate it is to be feard you will never do it in old age Time hath all forelocks no hinderlocks your time is hasting away and if once its back be turned there is no calling or returning it back again It is better to be Prometheus than Epimetheus after-wit is dearest but fore-wit is best 11. The miserie of sinful age If the Lord S. 11 usually call in souls betimes then to be old and yet in a natural condition is very sad Aged men and women have cause to be full of fear who are void of faith and to abound with sorrow who yet abide in their sins and to bemoan their woe who have not been moulded to Gods will To have a white silver head and a black iron heart is lamentable To age and grow old in the bed of sin is deplorable Long bed-ridden persons hardly get up again old sinners have continued in sin and though custom in sin may be removed yet with great difficulty They say there is no transplanting trees after seven years rooting it is too often true in this case Art thou drawing near to thy grave and yet didst never draw nigh to God Is thy glasse almost run and labouring with its latest sands Is thy time well-nigh spent and yet hast not run in the way of Gods commandements nor laboured for Heaven nor spent thy time in the best things Do thy years time and hours complain and say we have been spent in the service of the world and wickedness O doleful Prov. 16. 31. Canities tunc est venerabilis quando eagerit quae canitiem decent state to be lamented with tears of blood The hoary head I confesse is a crown of glory but then it must be found in the way of righteousness sin degrades them of their venerable dignity Such souls have cause to get alone into a corner and put their finger in their eye and lay their hand upon their heart and say what shall I do and what shall become of me Caesar wept to see Alexanders statue who had done so much and conquered the greatest part of the world and was but young when himself had done
the head of enlivening the heart It is as the Sun in the Hemisphere of the soul without which a man or woman is in the land of darknesse such is the vertue and value thereof that Luther said one leaf of the Bible was worth the whole world it is the honour of a Nation the happinesse of a people to have it it is a blessing that proceeds from signal love and distinguishing favour He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Psal 147. 19 20. The Bible is the Book of Books the Scripture is the King of writings which made Charles the great to crown it with his own Crown it is of such worth that it is a shame for a Christian not to be well read in the writings seen in the sayings versed in the verses Catechized in the chapters and perfect in the pages of that Book One asked a Schoolmaster whether he had Homer's Iliads and for his negative answer took him a box on the ear and went his way Do not they then deserve to be ratled with reproof condemned by censures that are weary of the word that slight the Scriptures that trample the Testaments under their feet I am loth to leave it upon record that this age hath produced such Caterpillars It is a sin I think not to be mentioned without mourning such consider not that where there is no vision the people must needs perish Prov. 29. 18. O let not the esteeme of Gods word die and wither in our hearts It is a golden treasure though it be but in earthen Vessels it is most dainty fare though not sauced with the enticing words of mans wisedom what though it be not written so as to please sinful fancy let it suffice it is so written as to procure saving Faith It is eminent for beauty transcendent for splendour to those that have their eyes opened A word fitly spoken is like Apples of Coecus noâ— judicat de coloribus gold in Pictures of silver Prov. 25. 11. All the words of God are fitly spoken and as they said truely Never man spake like this man John 7. 46. So may we both truely and justly say in this ease Never any spake as God speaks in his word that must needs be excellent which teacheth of God traineth the soul tutoreth the affections that must needs shine with a peculiar lustre which the spirit as superiour Agent makes use of as an inferiour instrument to condemn vanity convince of folly to confound sin and to convert the soul 14. The necessity of hearing Then carnal S. 14 people must hear the word since it is a means of calling and conversion It is a pernicious principle that teacheth that wicked men may not do bona good things because they cannot do them bene well It is true God loves adverbes better than verbes the manner of doing rather than the matter yet the matter rather than nothing at all and though it be bad not to do that we do well yet it is worse to leave our duty wholly undone It is but doleful doctrine to exclude people from the means of grace because they have not grace The wicked are condemned in Scripture for not calling upon and worshipping Psa 14. 4. Jer. 10. 25. Verbum Dei praedicandum est ut audiens credat Rom. 10. 17. the Lord If the word be the means of life then the dead in sin must wait upon it If the Ministers be Christs ushers then those that would learn must come and sit at their feet Faith cometh by hearing then they must come to hear that they may have faith Peter preached to wicked ones to the crucifiers of Christ Acts. 2. 22 23. c. if it were lawful for him to hold out the word it was lawful for them to hear it If lawful for him to preach to them then lawful for them to be present Let them then hear the word and hear it with fear and trembling however let them hear it Though they come to work yet God may new mould them though they come for custom yet God may convert them Though their intentions be sinful yet Gods execution may be sanctifying some ordinances are for all others onlie for some The Sacraments are Gods visible the Scriptures his audible word Though the wicked are to be debarred the one yet not to be deprived of the other Though they may not be Communicants at the table yet let them have communion with the Pulpit though they be shut out of the chancel yet let them not be shut out of the Church Though the presence chamber be kept with lock and key yet let the Court gate be set wide open Though they may not handle the body of the Lord yet let them hear the word of the Lord. CHAP. III. II. Vse for Terrour THis doctrine in the next place speaks woe S. 1 and condemnation with a loud voice to those that are not effectually called it dischargeth a volley of shot thundreth an whole peal of ordnance in the faces of those that are unchanged like pictures that are made to look everie way as it smileth upon the godly as you shall hear afterwards so it frowneth looketh 1 Kings 22. 8. louringlie upon the ungodly And as Ahab said of Micaiah touchilie so may we say of this doctrine trulie in reference to wicked men that it doth not prophesie good concerning them but evil Doth the Lord effectuallie call whom hee did predestinate then you who yet are not called have cause to wax pale and to be filled with tremblings of spirit It is like the hand writing upon the wall and may loose your joints and cause your knees to smite one against the other and that upon these accounts and the consideration of these ensuing particulars 1. Such cannot yet conclude that they S. 2 are predestinate they have no ground nor foundation whereupon such conclusions may stay themselves where the deluge of sin rests still upon the spirit and ways of a man or woman thoughts of predestination can find no rest for the sole of their feet but must either return and die in the rest of fond imagination or else flutter up and down till for want of being feathered by grace they fall and perish in the inundation of unrighteousnesse Such deserve to be hist at in the Schools of the Saints who make a flourish with such conclusions and are not able to produce the premises The Scripture giveth no warrant thus to conclude for Peter joyneth election and sanctification together where he saith Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience c. 1 Pet. 1. 2. or to sanctification rather What Bez. in loc though you have civilitie and outward conformity is that firm ground fitting for thee to anchor upon with determinations of thine election
ye answered not Therefore will I do unto this house which is called by my name as I have done to Shiloh and I will cast you out of my sight Jer. 7. 13 14 15. This reprehension and commination concernes thee as well as them because thou art in the same predicament and condition with them You see the hardness of your heart and the heavinesse of Gods hand go together want of conversion brings woful confusion and such as continue vassals of sin are like to prove vessels of sorrow Is it a light matter in your account not to Eccho to the voice of God from Heaven Is it nothing to have the Lord of life and glory stand and knock at the door of your cottage and you not let him in He hath promised to open to you if you knock Matt. 7. 7. and will not you open to him when he knocks Is it nothing to have God make tenders from Heaven and we be unwilling to accept of his termes Is it nothing for the Lord to complain and say All day long I have stretched forth my hands unto a disobedient and gainsaying people Rom. 10. 21. If you be not past shame you cannot but be ashamed of these things let not the Lord have cause to say Were they ashamed of what they had done nay they were not ashamed at all neither could they blush Oh that you Jer. 8. 12. should make no more account of such a work as this is That you should spend your time and never seek for this Bear with my chiding and reproof the Lord set it home upon your hearts It is out of love and desire of thy good I must not flatter thee Open rebuke is better than secret love faithful are the wounds Prov. 27. 5 6. Magis ama tobjurgator sanans quam adulator dissimulans of a friend but the kisses of an Enemy are deceitful Such as you are must be rebuked sharply You are in much fault your sin is great your condition is sad and not to deal plainly were to destroy thee and my self too That this use may not fall off from your spirit I shall fasten it with three nailes and that I may make it more full and compleat give me leave to lay before you a trinity of considerations which are these 1. Aggravating circumstances 2. Administring causes 3. Astonishing consequences or considerations 1. Aggravating circumstances In the first place S. 2 I shal aggravate the neglect want of effectual calling It is good for souls to view their sins round about and to look upon them not onely in the substantials but also in the circumstantials of them not only in their essentials but also in their accidentals That may be a mole-hill in Tanto majus peccatum esse cognoscitur quanto major qui peccat â—abetur one as it were which is a mountain in another That may be less in one which is larger in another The quantity of sin beareth proportion with the quality of the sinner Not only the absolute constitution of sin but the relative dimensions thereof also are to be taken into our consideration Now these following circumstances do exceedingly greaten and enhance your neglect and slighting of effectual calling and the work of grace 1. The multitude of your calls in regard of 1. The frequencie of the Act. 2. The variety of the agent 2. The altitude of your inexcusablenesse 3. The magnitude of God's providences 4. The lenitude of the spirit 5. The longitude of your life 6. The latitude of your comforts 1. The multitude of your calls You have had many calls many wayes 1. In regard of the frequency of the Act S. 3 You have been often called upon to turn in to the Lord you have been often invited to the marriage Feast The Lord hath repeated his calls and do you renew your resistance The Lord hath multiplied his calls and you have not magnified his grace by your acceptance The Lord hath often called from Heaven and thou hast not taken one step from Earth to meet with him may not Christ say to thee as he said to the Jews How often would I have gathered you together as an Hen doth gather her Brood under her wings and ye would not Luke 13. 34. That how often implieth often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Christ hath many times stretched out his wing of love and thou hast refused to come under his shelter This is very sad and shouldst thou then hear any other voice then that of Punitione gravi dignus est qui saepius Dei gratiam contempsit chiding and other language then that of reproof Thou art not able to reckon up the many times that God hath called thee In the Canticles we find Return return O Shulamite return return Cantic 6. 13. Four times but this is nothing to the times that thou hast been called The Lord called to Samuel four times before he understood his voice 1 Sam. c. 3. beginning of it but thou hast been called not four but four hundred four thousand yea innumerable times and thou knowest not his language and hast not yet made answer speak Lord for thy servant heareth Thou hast been called in thy non-age in thy middle age yea in thine old age and yet thou art in thine old condition Thou hast been called long ago and of later time Thou hast been called in thy single in thy sociated estate Thou wast called in the time that is past and art called still in the time that is present God hath and doth send many messengers spokes-men to woo thee for himself and thou hast said nay to all The Cock hath crowed not three but three hundred Matt. 26. 75. times and yet thou hast not remembred the words of the Lord nor wept bitterly for thy sins You have been called on the Lord's day and yet not one of your dayes have been spent for the Lord You have been called on lecture dayes and yet you have never truely leaned on Christ You have been called in fasting seasons and yet you have not fasted from sin You have been called on thanks-giving dayes and yet you have not given in your name to Christ You have been called publikely and privately and yet will not be prevailed withall Your callings have been frequent and yet your Zeal is not fervent Your calls have been many but your graces not any Your calls have been several but your faith not saving You have had divers invitations but no dutiful inclinations The dew hath fallen upon you every morning and yet you have not sprouted out The showers have descended upon you continually and yet you have not ascended Heavenward the Heavenly Elatum cor durum expers est pietatis ignarum compunctionis drops have fallen upon you every day and yet your heart more hard then stone hath received no impressions The Lord may complain and say I have shewed thee my wayes and taught thee my pathes
that have got up to the top of holinesse the most are below in the valley of folly and vanity There are many that are the people of God who yet have no part in God Those that are effectually called are but a few as a remnant left of the whole piece as a garden plot in comparison of the whole world In all ages they have been but few that have received the spirit to the renewing of their hearts The garland of grace is not set upon the head of every one It is a rare thing to be gracions and they are rare persons that are so The heavenly seed though it be sown thick yet it comes up but thin we must beat many trees to gather a bushel of such fruit and search many Towns to find a little company that truly fear the name of the Lord. Where we conceive things to be of a more common and universal nature we are easily induced to think we have or soon may have a right and propriety in them but where we think they are singular and seldome it is more difficult to raise such conclusions and renders us more diligent in the constant prosecution of them Did you know how few were called you would fear that your self were not one of that number Did you know there were but a few that did attain to grace you would hardly contain your self but would be jealous that you were not within the ring If you did but Perpauci perducuntur ad regâ—um coeleste know the paucity of the sanctified and saved it would make you more look after the purifying of yoursoul If this truth were but fastened upon your spirit it would make you more to follow after this work Did you know how few are clad in white and that none but such are cloathed with scarlet it would make you willing to put off the black weeds of nature and to put on the shining raiment of grace If you knew that but few were good it would make you more unwilling to be bad If you knew that most were sinners it would make you more desirous to be a Saint Til you know that most are excluded you will never be careful that your self be included Till you throughly weigh that most are gracelesse you will never heartily wish that your self be made gracious the Scripture speaks of but a few a remnant a tithe be you therefore suspicious of your self 2. False suppositions This is a second cause S. 21 of peoples not looking after grace and their not obeying the call of God Falsely to suppose is a sore evill it is the bond of iniquity and the bane of felicity Those that are infatuated by false suppositions must needs be intricated in fearfull confusion and this false supposition is of two things 1. Of their condition People suppose themselves S. 22 that which they are not and therefore oppose themselves to that which they should be They take themselves to be good and Multi ad sapientiam pervenissent nisi se pervenisse putassent Cic. hence it is they obey not God it is because people have so strong fancies that they have so weak faith Those that dream that all is well will never desire a remedy for all ill They that think they are sufficient schollers in Christs school will shut up their book and away to play High conceits of present attainments are great obstructers to future atchievements Those that are whole though but in their own thoughts will never care for the Physitians druggs men think it lost labour to bestow so much as a wish upon that which they think they have already This hath staved off many an one from Christ this snare hath entangled many an one that they could not goe a step further yet this is the course of the world and most are delighted to be carried with this smooth stream They love guilded shadows better then they love golden substances There are too many that make themselves rich when yet they have nothing Thus it was with the Laodiceans Prov. 13. 7. they fancied worth but feared not want they dreamt of plenty but thought not Revel 3. 17 18. Rev. 18. 7. of their poverty Many say with Babylon I sit a Queen and am no widow and shall see no sorrow Many think they are spirituall Queens espoused to Christ the Lord of Lords and King of Kings and so shall never be invaded by sorrow when as they are desolate widows and have the greatest cause of mourning that may be So the proud Pharisees could not endure to think that they were otherwise then they should be which made them say scornfully Are we blind also If people be but turned Joh. 9. 40. from prophane courses to some more civil carriages they think it is enough and are ready to christen it and give it the name of true piety With some every spark is a Starre and every Goose a Swan and if ever they mount from the bottom to the middle they presently take the middle for the top This is one of the devils master-pieces to lull soules asleep and then to work upon their sancies that they may dream of health when there is nothing but sickness of a garden of flowers when there is nothing but a wilderness of weeds and then he doth not much fear parting with his prey When the wine is in the wit is out we say and those that are conquered thereby are ready to have high conceits of themselves whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine some would have the words to be a kin so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ween when souls are intoxicated with the Wine of Satans delusions they are ready to magnifie themselves in their own conceptions and such as are secure are seldom carefull to provide for their safety This sweet poyson hath been swallowed down too hastily by many These are the willing easie chains whereby many are captives to sin and Satan These are the lock and key of hell gate of the dungeon door Oh! dear friends if you think your condition good when it is not you are in the high way to destruction you have wind and tide and oare to speed your voyage to the lake that burneth with fire and brimstone You get up upon the devils back and post it along through the valley of the shadow of death The Angel of the covenant come though it be with a drawn sword in his hand and stay your course stop you in your full career Doe not blind your eyes with false conceits because you would not see the worst of your Non nocet sensus ubi deest consensus selfe A sense of sin will doe you no hurt if you doe not consent though it be painfull yet it will be profitable the other though sweet for the present yet will be soure afterwards these honey conceits will leave you in the gall of bitterness whilst you think you are good you will never while the world stands