will and can fit any ground to bring forth a good crop not but that the Lord can go against the stream and throw down strong Towers and break through Walls of Steel and Brasse I go not about to weaken the hand or to shorten the Arm of the Lord Is there any thing too hard for the Lord Gen. 18. 14. But the Lord worketh by means of his own appointment and hath no other bonds than what he hath been pleased to put upon himself I speak now not of the skill but of the will of God not what he can do but what he doth do not of his extraordinary power but his ordinary providence in Spirituals not of his special and unusual operations but of his general and more common dispensations The Lord can do more than he will or doth do Nor do I mean that all of the middle sort and ranke are called but amongst them doth God pitch his Tabernacle more than among others nor by the middle sort do I mean those that are next Neighbours to the wealthiest but rather those that dwell upon the Borders of meannesse and so for wisedom and nobility they think themselves too high to put their shoulders to the work of the Lord and would be ready to think God were beholding to them for their service Doth not the Scripture and experience manifest this all along Doth not Christ himself speak the same I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Matth. 11. 25. The Disciples of Christ were not rich nor ragged were not the Wise ones of the world nor the witlesse ones This that I have now laid down doth not dash nor jarre with what we spake in the former Head The temperate Zone is most inhabited by converts and changed ones Grace loves to make it's nest in this climate to hatch and brood in this Region Oh then that the rich were lesse careful the poor more cared for and all more contented with mediocrity CHAP. X. IX The time of effectual calling when God doth call 1. MOre generally In the time of this S. 1 life while we have a natural life we must have a Spiritual life if ever we have any As Christ saith so must we I must work the works of him that sent me while it is day the night cometh when no man can work John 9. 4. This life is our Market our fair day when this life is ended time is no more with us but hath taken wing and is fled away This is Gods Preaching day now he speaks pleads calls invites when life is done then is the glasse out the time is spent the Preacher ceaseth and never shall we hear him again in that way Therefore to day if ye will hear his voice harden not your hearts Heb. 3. 7 8. Those that live not now shall never live those that die not now shall never die I mean to grace to sin Those that are not effectually called now shall never be Now is the day of grace the season of Salvation the acceptable time in this sence as well as otherwise 2 Corinth 6. 2. And care you not though you Quidam antè desierunt vivere quà m inciperen◠die before you live how shall you then live when you die after this life there is no Sacrifice for sin no grace to be had no calling voice to be heard Therefore whatsoever thine hand findeth to do for thy Soul do it with thy might for there is no work nor device nor knowledge nor wisedom in the grave whither thou goest Eccles 9. 10. We may now and we will not we would hereafter and we shall not when this life is ended we may say the Summer is past the Winter is come the time of the singing of birds is gone and the voice of the Turtle is heard no more in our Land the time of this life is the time of our marring or making for ever 2. More especially In the time of youth S. 2 The Lord can convert and bring home to himself at all times in middle age in old age at the very last as the Thief upon the Crosse you know the saying One that none might despaire but one that none might presume The Lord is tender hearted and ready to reach out Conversio nostra semper inv niet Deum paratum Aug. Ezek. 18. 21 22. Nunquam sera conversio vera R. Jun. his Armes of love to a returning mourning believing Soul whensoever True repentance is never too late but late repentance is seldom true but for any upon this account to run on in excesse of riot and to resist the Holy-ghost is most desperate and sad and yet many do thus presuming upon the last but as one saith wittily this is as if a man should break his neck willingly to trie the skill of the Bone-setter The time of your youth is the choice time therefore saith Solomon Remember thy Creatour now mark now in the dayes of thy youth and illustrates it by the contrary Eccles 12. 1. c. Some have observed the time of effectual calling to be between the years of eighteen and thirty most commonly Though but few can speak punctually as to the particular time and means of their conversion as a parted pious man observeth yet I do believe Master Baxter of Baptisme Jer. 2. 2. that most Saints experience saith that the Lord wrought upon them in their younger dayes and therefore the Lord tells his people he remembers the kindnesse of their youth though youth there may be otherwise understood and this early conversion is meant of those that sit under the dewes of grace the distillings and droppings of Heavenly Doctrine as for Heathens and such who never heard of Christ and his Laws and their sins when they come under the sound of the Silver Trumpet of the Gospel though in old age their conversion may be more likely because they never had the means before I limit not the Holy one of Israel if he can convert at all times yea even then when thou hast worn up thy body and yet will not and doth not use it What is that to thee Follow thou his present call as Christ said to Peter in another case Prize John 21. 22. then your youthful time when those dayes are gone you shall never see such dayes again You may be twice a Child but you can never be twice a young man The morning Aurora Musis amica is observed by Schollers to be best for study The morning of our age is the best time for Spiritual study for studying the condition and state of our Souls The spring of youth is the best time to take Physick Heavenly Purgations in for the working out of sin the cleansing of our Soules the making of our Spirits whole It is the best time for the digging up the Garden of our hearts then doth the Lord sow
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
the seeds plant the slips of grace There is a latter spring but that is not so good In youth are the white houres the Golden seasons Marriages are most in younger time so are Spiritual Contracts with Jesus Christ David was good when young Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3 13. 2 Kings 22. 1 2. Discipulum minimum Christus amavit psurimum Eccles 3. begin Psal 92. â—3 1 Pet. 2. 5. Nullum tempus occurrit Regi Prophet Timothy a young Preacher Samuel began with God betimes Abijah good when a Child so was Jofiah John the youngest of Christs disciples and most beloved for he leaned on Christs bosome There is a season for every thing under the Sun saith Solomon then certainly for grace and Soul-affaires there is a time to be Spiritually born to be planted in the house of the Lord to kill the heart of sin to heal the hurt of the Soul to be built up a Spiritual house to lament for sin to laugh in a sence of Gods love to embrace Christ and refrain from embracing sin to love vertue to hate vice It is true as no place so no time can prescribe against the King of Heaven and Earth yet in this season doth the Spirit usually breed and bring forth its young This is Gods more common order which he can alter when he pleaseth and this time he seemeth to take for these reasons 1. The excellency of firstlings 2. The probability of a change 3. The necessity of service 1. The excellence of firstlings The Lord doth S. 3 this that he may have the first Fruits in which he delighteth First fruits are savoury meat such as the Soul of the Lord loves the first of our Estate our health the first of the day the first of Prov. 3. 9. the week the first of our life the first in regard of time in regard of dignity is to be the Lords In the time of the Law the Lord challenged the Exod. 34. 19 20 23. first of men of Beasts of the Fruits of the Earth How welcome is the Primerose to us because it cometh forth early ye creamy mornings and not the flotten afternoons are of great price we are loath to take into our services of those that have been worn up in others imployments and will the Lord think we accept of our drie bones when the Devil hath sucked R. Jun. out the Marrow as one saith wittily and yet this is the way of the world the common course The first and best not last and worst is to be given to God The morning rather than the evening the Spring rather than autumne Monday rather than Saturday our flourishing rather than our fading dayes are to be devoted to the Lord and such Sacrifices smel sweet in his nostrils The Lord loveth to be served in the first place to have the chief of our strength the choice of our ability The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself that we passe the flower of our age and never seek for Marriage with himself It is dearly delightful so purely pleasing to begin with wisedom when we begin with the world that a gracious promise is made to it I love them that love me and they that seek me early shall find me Prov. 8. 17. An early new heart is a rich Pearl timely grace finds great grace in the eyes of the Lord. God calleth and careth for early Piety the Blossomes Buds Fruit of Godlinesse in younger years is grateful to him a young man or woman green all over and putting forth the tender shoots of grace is Jehovah's darling a youth Saint or a Saint youth is the Benjamin the Son of the right hand of the most high his dearest Joseph as the apple of his eye written in his heart and wrought on the palmes of his hand by the engravings of love such indeed are his chosen his choice ones his loved his loving his lovely ones Thus then you see God is in love with early goodnesse to give grace at all times lieth in his hand to receive grace betimes lodgeth in his heart 2. The probability of a change This is the S. 4 second reason Young ones are more likely to be wrought upon grace in youth is most like to be grace in truth soon grace is likest to prove sound grace and early goodnesse hath a probability Quo semel est imbuta testa c. 2 Kings 22. 19. to become ever goodnesse the twigs of youth are more tender when the grown boughes of age are more tough young ones are more plain and simple when old ones are more plicated and subtle The heart is deceitful above all things and desperately wicked who can know it Jer. 17. 9. These words are a fit measure for the hearts of all for young hearts and old hearts are hard and naught but yet the older they grow the worse they grow and the more unlikely to be mended as the expression of the Holy-ghost doth warrant Can the Aethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil Jer. 13. 23. It is true the spirit of God knoweth the things of a man as well as his own spirit yea more of man than man doth of himself and hath line and lead wherewith it can sound and reach the profundity Jer. 17. 10. of wickedness and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart notwithstanding all the windings and turnings that are in it The Lord hath a fountain wherein he can wash Black-moors white he hath soap and nitre wherein he can take out spots of the deepest stain yet aged inveterate customary sinners contract more rust more filth which calls for more rubbing more filing A tree long rooted may be pulled up yet with more ado than a plant of a years growth As Mr. Bridg. a godly Man illustrates this by Christs raising to life several that were temporally dead as Jairus his daughter to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled and the widdows son of Naim who was carried forth to be buried to whom may be resembled such sinners as have broken out into more notorious wickednesse and have stood in the way of the ungodly and Lazarus who was laid John 11. 41 42. 43. in his grave and nigh unto stinking to whom may be resembled great sinners that have continued in their sins a great while all these Christ raiseth up one as well as other but with various dispensations the first with a touch of his hand the second with a work and a word a touch and a call the third and the last in a more solemn manner first speaking to his living father then to his livelesse friend and that not with a low but
good Heart when they have a bad hand a right inside though a wrong outside to be fair within though foul without to have great Faith in the inward Man though grosse faults in the outward Man but grace cannot be hid it will discover it's self if fire be within heat will be without if the Heart live the Pulse will beat These are the Steps of the Jacobs Ladder whereby God descendeth into the Heart from the height of Predestination and causeth the Heart to ascend to himself from the depth of a natural and sinful condition and most blessed are the Soules that by the hand of grace are led thus far towards glory But I would not Soules should be troubled if their capacities cannot apprehend these workings in themselves in this order that is laid down but if they can find them in their own Hearts in truth though they cannot discern this order let them blesse God who hath thus blessed them with Spiritual blessings Nor do I lay down these things peremptorily as if there could not be a better and righter disposing them by transposition addition or subtraction but onely I humbly conceive according to that measure of light the Lord hath vouchsafed me who am lesse than the least of all his mercies that the will of God in his word the way of God in his works I mean of effectual calling and experience of precious Saints and chosen Vessels will own and say Amen to these things and now O blessed Spirit come down into the Hearts of the Readers of these lines and work these things in the Hearts of such of them as are strangers from the Covenants of promise CHAP. VIII VII The Concomitants Effects Consequences of Effectual calling 1. LIfe The first thing that followeth upon S. 1 Effectual calling is Life thereby a Man or Woman is made alive Spiritually This my Luke 15. 24. Son was dead but is now alive saith the Father of the Prodigal how excellent and desirable is natural life to us so that we are loth to part with it as one said when his Physitian brought him the message of death Oh let me live though it be but the life of a Toad under a Sill If the life of nature be so sweet how much sweeter then is the life of grace natural inspirations have their expirations but Spiritual breath can never be totally stopped the Earthly life may be terminated but the Spiritual cannot a life of vegetation which Plants have is something a life of sence which Beasts have is more a life of reason which Men have transcendeth the other but a life of grace which Saints have transcends them all A living Dog Eccles 9. 4. is better than a dead Lion A Flie because it hath life is more excellent than the glorious and shining body of the Sun when good old Jacob heard news of his Joseph it was a comforting cordial to him and reviving of his Spirits It is enough Joseph my Son is yet alive So Gen. 45. 28. saith a gracious Heart The Lines are fallen to me in pleasant places I have a goodly Heritage I am alive through the quickening grace of Ephes 2. 1. God pleasures sin world vanity away be gone it is enough I have enough Oh blessed be the Lord that hath redeemed me from the grave I was alive once in thought I am alive now in truth I was alive to my own seeming I am alive to my Souls saving sin lived and I was dead sin is dead and I am alive there is joy at Mans coming into the world sorrow at his going out so delightful is life so dolorous are the thoughts of death those that are effectually called are born never to die and how can they be but alive who come to Christ who is life it self as he is the true light to enlighten so the true life to enliven the Soul if the touch of dead Elisha's bones could make 2 Kings 13. 21. alive how much more then the touch of a living Christ All Saints are as the Children of light so of life Christ said Ye will not come unto me that ye might have life John 5. 40. Then those that come to him have life from him He that believeth on the Son hath everlasting life John 3. 36. He hath that life begun which shall be ever God hath breathed the breath of life into such they then must needs be living Souls Such live a noble Heavenly compleat raised life we may say of such as David Lord thou hast made them little lower than the Angels and hast crowned them with glory and honour Psal 8. 5. Natures life is not Non est res magna vivere Sen. to be compared with this The voice of Christ is quickening for he saith the houre is coming and now is when the dead shal hear the voice of the Son of God and they that hear shall live Christ hath called and caused thee to hear and thou doest live to be in the Land of the Spiritually living is no small matter 2. Liberty All that are effectually called S. 2 have this effect of their calling that they are set at liberty Liberty is that we all crave liberty is that which onely Saints have It is every ones Prayer onely the Saints priviledge not a liberty to sin do I speak of but a liberty from sin not a liberty from good but to good Conscientia libera inquantum liberata à peccato such onely have the true liberty of conscience which many misse of while they muse on it to do what we would is not Freedom but servitude to do what God would is the Freedom that belongs to the Citizens of the Heavenly corporation the City of God the Church of God a natural Man is a Vassal a Slave to the tyranny of his lusts and sin but a Saint is free from sin from the penalty and from the power of it from it 's Domination though not it's Inhabitation free from it in affection Med. Ames lib. 1. cap. 27. Thes 21. v. though not in Action free from Hell also though not from the desert yet from the death of Hell free from the Law in regard of justification though not in regard of sanctification free from the condemnation though not from the commination of the Law and can it be otherwise with them who are in Christ he makes all his Free-men Free-women If the Son shall make you free ye shall be free indeed John 8. 36. This Freedom is of an excellent nature one told a certain people once that if they knew what a Jewel liberty were they would not part with it for all the Riches of Persia what a Pearl then is this liberty Now may a Man or Woman say as they in Psal 124. 7. Our Soul is escaped as a Bird out of the snare of the Fowlers the snare is broken and we are escaped How glad is a converted Man or Woman with Joseph that they are out
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
Soul is praying repenting hearing reading believing speaking good doing good to it self to others to body and soul advising and Prov. 13. 20. 2 Pet. 1. 10. Phil. 2. 12. counselling it's charge it's Friends It walketh with the wise is giving all diligence to make its calling and Election sure is working out its Salvation with fear and trembling is watching against evil to good and seeking opportunities Phil. 1. 27. of glorifying God Labouring to have its conversation as becometh the Gospel endeavouring to walk worthy of the Lord unto all pleasing being fruitful in every good work and having Col. 1. 10. named the name of the Lord striveth to depart from Iniquity This is a most choice Fruit of effectual calling to be Holy and gracious in ones wayes and carriages it is such a Priviledge that but few in the world do attain unto viz. to have on the cleane linnen of the Saints to have Holinesse written even upon the Horses 1 Pet. 1. 15. Bridles to be Holy in all manner of conversation as he is who hath called them A converted Soul rejoyceth much at this and is very glad of it to find a tincture of Holinesse on all it's wayes that the clear waters of Sanctity should run through the Channel of his thoughts words deeds and that all his actions through the help of the Spirit are enamelled with Piety 8. Afflictions or Persecutions And is it S. 8 you will say a comfort a Priviledge to be afflicted to be persecuted yea when for Christs sake a good conscience and the Gospels sake it is a great honour sinners account nothing worse and it so imbitters Godlinesse grace and conversion to them that they spit out with detestation though sometimes in their mouths by verbal resolutions but Saints have so great an esteem of suffering for Christ that they put it in their armes yea glory to bear it as their Crest And they departed from the presence of the Councel rejoycing that they were counted worthy to suffer shame for his name Acts 5. 41. Is it not the great Commendation of Moses that he esteemed the reproach of Christ greater riches than the Treasures in Egypt Heb. 11. 26. Till effectual calling none will suffer rightly for Christ after effectual calling some suffer more some lesse and every Saint though not drawn out yet is habitually disposed to sufferings How did the Martyrs go to the flames as to their Bed and made their torments matter of true Triumph and the crosse their Crown The French Martyr when he saw the Rope about his Fellows neck desires to be dubbed a Knight of that Noble Order and Babylas would be buried with his Chain accounting it most dear and what saith blessed Pauls From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus It is true Thieves and vile Persons suffer c. But there is a great deal of difference between the sufferings of the one and other These are brands of impiety those are badges of honour these are for unrighteousnesse those for righteousnesse sake these make infamous those famous these are a curse those but a crosse and such as is a blessing for so saith wisedom it self Blessed are they which are persecuted for righteousnesse sake for theirs is the Kingdom of Heaven Blessed are ye when men shall revile and persecute you and for my sake Rejoyce and be exceeding glad Matth. 5. 10 11 12. This is a Paradox yet Orthodox the name of trouble scareth a great many but there is no reason for it if you account it an happinesse to do Christs will you must needs account it an Addition of happinesse to suffer for so doing shall a Souldier glory in his wounds received in a just War and shall not a true Christian glory in what he undergoes for Christ Wounds Scarres nick-names spoilings for Christ sake are honourable glorious praise-worthy matters of great dignity and renown 9. Perseverance Those that are effectually S. 9 called shall persevere and hold out to the end they shall never finally and totally fall away they may fall away for a time but not for ever in part but not in whole Though they fall yet they shall rise again Their Apostasy gives way to an Anastasy and their declination to a resurrection they may have the fall of the Leaf but not of the Root of the Act but not of the Habit They may loose grace ex parte sui but not ex parte Dei in regard of their own weakness but not in regard of Gods power because they are kept by the power of God through Faith unto Salvation 1 Pet. 1. 5. They are espoused to perseverance which is Perseverantia est filia summi Regis called the Daughter of the Great King grace and their hearts shall never be divorced the knot of love between them is tied so fast by the hand of Heaven The Gates of Hell shall never be able to prevail against them they are a Rock in the midst of the Sea which stands immoveable notwithstanding the rage of winds and waves They are Eternal like their Father a parte post they have begun Incassùm bonum agitur si ante vitae terminum deseratur Vid. Bez. in loc and they shall hold out to the end of their race I pray God saith the Apostle that your whole Spirit and Soul and Body that is the powers of your Soul reason and affection and the parts of your body be preserved blamelesse unto the coming of our Lord Jesus Christ 1 Thes 5. 23. They are like the Laurel or the Bayes Tree whose Leaves are alwayes green not onely in the Summer of youth but also in the Winter of old age They shall still bring forth Fruit in old age they shall be fat and flourishing Psal 92. 14. And therefore they shall carry away the bayes and the Crown from others The Heavenly fire that is kindled in them shall never go out those Wells that God hath digged in them shall never be stopt by the Philistins those flowers of grace he hath planted in their hearts shall never be spoiled or rooted up by the subtle Fox of corruption within nor the wild Boar of temptation without Their grace may be sick but it shall never die it may lurke but shall never be lost it may fade but shall never fall They shall never desert their colours nor forsake the Captain of their Salvation Deare Friends and Reader who ever you are you will never endure the shock of assaults if you have not a principle of true grace within If you be not rooted in Christ by Faith in effectual calling every little puffe will blow you down If you put the action of your hand and not the affection and resolution of your heart to the Plough you will soon look back and so become unfit for the Kingdom of God you may have a form of Godlinesse and an outside profession and well complexioned face
a loud voice As our Saviour saith in another case this kind goeth not out but by fasting and prayer Matth. 17. 21. the like may we say of sins riveted by custome and time they may be loosed but with much a do the Ice of a months freezing may be broken as well as the Ice of a nights freezing though with more knocks Many shifts and evasions do people find for themselves by continuance of time whereby they keep sin in and grace out by use sin groweth strong sense of sin weak and their hearts little affected with the word being like the people that dwell by the water falls of Nilus who regard not the great noise thereof whereas it is troublesome to strangers so they being accustomed to the sound of the word little regard it 3. Necessity of service Therefore doth S. 5 God use to convert mostly in the spring for all that are sanctified in conversion are to serve him in their conversation Those that are called are called not to loyter but to labour not to be truantly but trusty not to play in the open field of the world but to ply his work in the walled vineyard of his Church not to sit with folded hands in our bosomes but to run the way of his commandments Much there is for a Christian to do for God for himself for his relations for his neighbours for Gods praise for his own and others peace for the illustration of Gods glory for the salvation of his own and others Ars longa vita brevis souls and the time of people upon earth at longest is but short at most is but little and if they begin not betimes what can they do a long journey from earth to heaven we had need take the morning and set out by Sun a great deal of business to do and it must be done in the day of this life we had need then be stirring very early the good housholder which may well be an emblem of Gods calling sinners is said to go out early in the morning to hire labourers into his vineyard Matth. 20. 1. As the whole man so the whole time doth the Lord require as our spirits soul and body so our youth middle and old age death often comes sooner than old age and if nothing be done before nothing can be done after Much work and many works hath a Christian to do There is the fostering of faith the renewing repentance subduing of sin conquering corruption guarding his grace fearing his falling watching his walking studying the Scriptures perusing the promises conversing with converts admonishing acquaintance defying the Divel growing in grace and in all glorifying his God and as the Apostle saith in another case 2 Cor. 2. 16. Who is sufficient for these things so may we in this What time is sufficient for these things Besides in youth there is bodily strength for the task of duties for the body as well as the soul is to be and do for God and spiritual services take a tincture from the bodies temper Though the spirit be willing yet the lesse will be done if the flesh be weak fervent prayer frequent meditation of God his works his word of it self its ways its wants solemn fastings whether publike or private much reading often hearing self examining for which and many more is requisite the vigor of the souls powers the vivasity Meus sanein corpore sano of the bodies parts which in age do age lurk and languish grow feeble and faint the former whereof are evacuated in regard of spirits the latter enervated in regard of strength CHAP. XI X. The means whereby the Lord doth effectually call IN the next place we are to speak of those ways and means which the Lord maketh use of for the calling home wandring creatures lost sheep to himself and they are either of a lower or of an higher form Of the lower form 1. Works Of the lower form 2. Word Of the higher form The Spirit 1. By works The Lord many times makes common works and ordinary providences S. 1 to be especial instruments of grace All things are in Gods hands and those things that are of an inferiour nature can he so blesse and dispose that thereby they shall be suited for the attaining of highest ends Now those providences which the Lord hath used this way and countenanceth in reference to this work are these seven following which carry Scripture authority at their backs 1. By providing yoke-fellows the Lord S. 2 makes temporal marriages sometimes means of spiritual and in this regard it may be well said that matches are made in heaven when for heaven marrying proves to many a making to all eternity sometimes a man when he hath prevailed with a woman afterwards woes and wins her for Christ and many a woman that takes her husband much with her person takes him more with her piety How doth the wisedom and goodnesse of God much appear in this he brings those together that were most unthought of most unlikely he bringeth those together that were farthest distant from each other thus he makes grace out of nature as it were and a spiritual union to grow upon a fleshly conjunction by means of making one flesh he sometimes makes one spirit and doth not the Apostle use this as a reason why he would have the Corinthians not to leave but to shew love to their unbelieving yoke-fellows For what knowest thou O wife whether thou shalt save thy husband or how knowest thou O man whether thou shalt save thy wife 1 Cor. 7. 16. And doth not Peter counsel wives to be in subjection to their own husbands and to what end is it Why That if any obey not the word they also may without the word be wonne by the conversation of the wives 1 Pet. 3. 1. Many an one may say to their yoke fellows in some sort as David 1 Sam. 25. 32 c. to Abigail Blessed be the Lord God of Israel which gave me such an Husband such a Wife and blessed be thy advice my dear heart and blessed be thou which hast told me of my sin admonished me of my State and so hast kept me from Iniquity for in very deed had it not been for thee under the Lord I had perished in my transgressions though there may be carnal love and a peaceable life between yoke-fellows yet no well-bottomed affection if there be not mutual care for each others Eternal welfare They should seek by exhortation and conversation by counsels and commerce by prayer by pattern to bring each other into the bosome of Christ within the bounds of the Covenant The Apostle condemnes and blames the weaknesse of the Galatians That having begun in the Spirit sought to be made perfect by the Flesh We may congratulate and blesse the Gal. 3. 3. wisedom of God that causeth that which is begun in the Flesh to end in the Spirit Sometime a good Husband makes a good Wife and
a good Wife makes a good Husband not but that suitable matches are best I think as for parentage portion proportion so for piety and that as I conceive the Apostle meanes marrying not onely with one that is a Christian but also with one that is Christs 1 Cor. 7. 39. where he speakes of marrying in the Lord yet when they are unequally yoked and pared they are to pray and endeavour for an Extract of vertue from a Contract of necessity some of you that read this unworthy piece may have found providency improving your match to your Soules advantage and you that are married and have a Godly yoke-fellow ear their precepts eye their practice listen to their counsels learn their good customes mind their sayings mark their goings observe their works obey their words Husbands and Wives do not forward each other to Hell but further each other to Heaven Let not your hands be imbrued in each others Soules blood but let your hearts be set for each others Eternal good and strive by your prayers single and sociated that ye may be heires together of the grace of life Some out of fancy and vanity have endeavoured to maintain that a woman hath no Soul but both men and women have immortal Soules and that ye shall know to your cost and woe or cure and neal The Lord grant the latter 2. By granting good education Grace in S. 3 age many times hath it's foundation in the training of youth Train up a Child in the way he should go and when he is old he will not depart Prov. 22. 6. from it Good Parents good Tutours good Masters good Guardians good Hosts with whom Children boord are a great mercy and many thank God for the time that ever they saw the faces of and had to do with such Did not Abraham Gen. 18. 19. read Divinity Lectures to his Family and did there not grow upon the stalk of his Instructions watered with the Dew of Heavenly grace Fruits of as eminent obedience to the Father of the Flesh and the Father of Spirits as ever was when Isaac was willing to offer his Gen. 22. throat to the Sacrificing knife Was not Isaac's Faith great as well as Abraham's the Sons as well as the Fathers Was not Isaac's life as dear to him as Abraham's Son to him and was he not coheir with his Father to the promises Was not Monica a fervent beads-woman and humble suppliant at the throne of grace for her Son Austin and was not the successe sweet A woman much in prayers and much in teares she was for him and without doubt Motherly-preachings went along with her prayers and teachings did accompany her teares and had she not the desire of her Soul Seeds of Instruction and teaching cast upon the heads of young ones under our charge may through the mostnings and irrigations of the Spirit sink into the heart take root and bring forth a great crop and large increase of saving knowledge and grace if not for the present yet for the future if not in the time that now is yet in the time that is to come even when Parents are dead and rotten Children while very young are to be learned the word of God though they know not the work of God experience sheweth that it is not in vain nor void Did not Timothy's being instructed in his Childhood in all pobability by his Grand-mother as well as Mother for Parents remote are many times as much conversant with and indulgent to their mediate Children as their immediate Parents and her indulgency was rectified by grace to seek his good in the best things Help to make him a Faithful man and a fervent Preacher 2 Tim. 1. 5. 3. 15. Nay were there not twins in the womb of Lois her care And was not the effect of it double She taught her Daughter Eunice and she learned of her Mother to teach her Son Timothy How careful were the Heathens that Children might have education morally good and shall Christians sit in the same forme with them Now how many Christians by name may sit at their feet and be taught more of their duty from them than yet they have learned to practice Plutarch wrote a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treatise of this on purpose Plato would have Nurses speak no foolish words to their little ones least such breath should infect them and such bad aire have influence upon them yet who regards this work or considers that from the neglect thereof as from a root of bitternesse springs that general Prophanenesse that is in the Christian world Master Baxter Third part cap. 12. S. 11. c. speaks very well of this in his Saints everlasting rest which is a very choice Book The Gentry teach their Children to follow pleasure the commonalty their Children to follow profit and young ones are ready to follow old ones This their way is their folly yet their posterity approve their sayings Selah It is to be noted Psal 49. 13. The very Heathens condemn this and yet Christians mend it not Crates the Philosopher said that if possibly he might he would willingly mount to the highest place of the City and there cry aloud in this manner What mean you my Masters and whither run you headlong carking and caring all that ever you can to gather goods and rake riches together as you do whiles in the mean time you make little or no reckoning at all of your Plut. Children unto whom you are to leave all your riches and do not most care more for the wealth of their Childrens outward man than for the health of their inward man such as one saith are like those that have great regard Ibid. to their Shoo but take no heed to their Face Some are headlesse and cannot others are heartlesse and will not By Generation men are temporal Fathers by education they come to be Spiritual Fathers and though it In anima sit extraduce be a question whether the Soul and Body come both one way or no yet it is out of doubt many times that the grace of the Soul may come from the Parents I mean yet Parents counsel teaching and tutouring may be Instrumental in the hand of the supream efficient thereunto Did not Hannah get her Samuel by praying And may we think that he that was brought in by earnest supplication was not brought up by early education That he 1 Sam. 10. 27. whom she took paines for before she had him she did not takes pains with when she had him That for whom she petitioned him she did not principle If you that read this can say by experience it is so blesse God for your Friends if not begg of God to make them your Friends Oh that Parents would bring up their Children in the nurture of the Lord and Children obey them in the Lord. 3. By procuring services By this means also S. 4 doth the Lord many times
otiosus est sermo Doctoris the other as the Agent the one as Organical the other as Authentical as Christ said to his Disciples John 15. 5. so may the Spirit say to providences and the word without me ye can do nothing These wheeles would never go if the Spirit did not drive them these sailes would never fill if that did not blow hard these means would be but as dead carcasses if that did not enliven them Words Frustrà foris verba nostra streperent si internum magisterium S. S. deesset Ephes 6. 17. Ps â—27 1. would be but wind without the Spirits working If the word be not in the Spirits hand it will never cut down the weeds of sin nor slay the Goliah of natural rebellion therefore is it called the sword of the Spirit If the Spirit joyn not it self to the chariot it will move heavily as if the wheeles were taken off Except the Lord build the house they labour in vain that build it Unlesse the Spirit move upon the face of the Soul nothing will be brought to ripenesse and perfection As an Heathen could say when he had done some piece of eminent service It was not I that did this exploit but the Gods used me as an Instrument So may the fore-mentioned means say It is not we that have converted but the Spirit by us and may answer as Peter if we be examined of the good Acts 4. 9 10. that sinful Soules have received Be it known unto you all that by the power of the Spirit these Soules are alive this day If the Spirit do not prosper providences and work with the word the Soul can never be changed It is his proper work to give grace to grant holinesse and therefore is he called the Holy-ghost as is his name so is his nature and as his condition is so is his operation If the Spirit sit not at the stern the Minister shall plie the oar in vain Ministers may Act secondarily but the Spirit primarily they as choice subservients but the Spirit as chief superintendent they may carry on their work artificially as Servants but the Spirit architectonically as Master they may Preach out their hearts and if the Spirit doth not put out his hand Soules may go to Hell after all Now the Spirit helpeth and carrieth on this work by these actings The Spirit 1. Perswadeth 2. Fasteneth 3. Applieth 4. Examineth 5. Concludeth 6. Disquieteth 1. The first work of the Spirit is to perswade S. 14 the Soul to believe those things that are spoken Truths heard and not believed will take no place The word Preached did not profit them not being mixt with Faith in them that heard it Heb. 4. 2. The word was propounded to many yet profited but some taught to divers yet took but a few the word the same but not the work And the cause was as perswasion in the one so misperswasion or non-perswasion in the other If we be not perswaded of the sweet of a promise of the soure of a threatning of the reality of consolations pronounced of the certainty of comminations denounced of the verity of Doctrine commended and the necessity of duty commanded they may strike our ear but they will never reach the heart If one hear of a receit for the bodies good and believe not the contents thereof it will do them no good so it is in this case the Scripture is an whole Book of receits for our restitution of remedies for our maladies which we shall never follow if we believe not the vertue and use of them An unbelieving heart is like sandy Infidelitas sicut terra arenosa barren ground Now it is the work of the Spirit to perswade The belief of the misery of our Soules the mercy of a Saviour of the willingnesse and worthinesse of Christ in reference to redemption of the nature of sin and the need of Sanctity cannot be wrought in our Soules without the power of the Spirit We cannot perswade our selves the Minister cannot perswade us without the influx of the Holy-ghost We may go down into the Waters of the word and if the Spirit move not them and us we may come up again as leprous as ever we were Let the Minister informe soundly reprove sharply examine searchingly and exhort sweetly yet all is nothing unlesse the Spirit do something But the Spirit deals and treats with the Soul propounds delivers the truth of God answers objections silenceth queries infallibly demonstrates and by such strong Mediums proves it's Divine conclusions that the Soul is non-plus'd confuted hath nothing to say and is now so clearly convinced that unlesse it would deny principles and shut it's eyes against the light of Argument it must needs come over to the Spirits part and be of it's mind You that are effectually called what say you till the Spirit perswaded you could man prevail with you till you believed indeed the writings of the Prophets and Apostles and the sayings of Ministers from thence did you getany good till then was not allspoken as to the dead 2. It fasteneth In the next place the Spirit S. 15 fasteneth and fixed some word or providence upon the Soul which it cannot forget or shake off and causeth it like Mary to keep all these things and ponder them in their heart Some Luke 2. 19. general thoughts and sence of the word believed of providences experimented do light upon the Spirit of a man or woman but are soon scared away Now the Spirit cometh and holdeth these things to the heart the sound of the word cometh and goeth and the Lord in his providences passeth by us and we take little notice of him But the Spirit as the Master of the assemblies fasteneth something like a naile in a sure place and strikes the arrow into the side the Soul would put all away and thrust all out of doors by company mirth by letting in thoughts of vanity but the Spirit striveth against this stream and now the requiring repentance pressing piety reproving iniquity in general or such a sin in particular the threatning of fury promising favour such a passage or such a phrase in the Ministery of the word and for providences the visiting with sicknesse the lessening the estate the preserving from danger the saving from wrack or the like are so tied by the Spirit to the Soul that it cannot get loose from them and come so freely into it's thoughts that it cannot avoid acquaintance with them and now saith Oh such an expression of the Minister what means it by this providence what doth the Lord intend and where ever it is going whatever it is doing almost these things and thoughts do interveen the Soul cannot but revolve and turn them up and down in it's mind 3. It applieth The Spirit helpeth the Soul S. 16 to apply to it's self in particular what is spoken in the general We are all prone to excuse our selves and are like little Children
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
be better than you are and yet for all this you are the same man and woman It hath convinced you of Christ's readinesse to espouse you and yet you have not been willing to give your sins a Bill of divorcement and to put them away it hath made conscience its deputy your bosome Friend that knows you well and should have great interest in you Conscientia est cordis scientia and hath set it on work to speak to and to deal with you but all will not do The spirit hath visited you every day upon this account and hath spoken to you enticing words and intreated you not to be so unruly like an Heifer unaccustomed to the yoke and hath said come soul hearken to the voice of God obey the call of Christ you do not know how much it may be for your good why will you not be gracious and holy Do you not know that to be Godly is to be Godlike The great God that can grind you to powder the good God that can save your soul calls upon you invites you and will you say nay The spirit hath opened the Lord's love Letters and read them to you and descanted upon them but you regard not To sin against such shinings of the spirit is no small matter affronts offered to the spirit will sit heavy upon the soul when time shall be Hath the Dove come and have not you Spiritus Jesus spiritus bonus Sanctus rectus c. Isai 63. 10. opened the window to let it in Hath the holy good pure spirit of Jesus Christ thus parlyed with you and do you stand out against its sweet assaults This is to vex and rebel against the spirit which is a great provocation to the Lord and aggravation of thy sin whereby thou doest incurre his displeasure procure thy destruction 5. The Longitude of your life The thred S. 14 of your life hath been spun out to a great length you have lived many a year in the world you have lived to see your glasse run and turned up again when others have died before their glasse hath been half run The day of your life hath been not a Winter's but a Summer's day You have followed many of your relations and acquaintance to the grave who have been younger than you but you live still The Lord hath made you a long lease and it is not yet expired He hath cut down some assoon as they have budded and blossomed but he letteth you stand still He hath stopped the breath of some soon after he hath given it them but thy breath is still in thy nostrils Thy radical heat is not put out thy radical moisture is not yet dried up He hath caused thy Sun to stand still in the Firmament and hath kept it from going down at noon day he hath lengthened thy time from the spring of youth to the autumne of ripe and mature years And yet thou hast brought forth no clusters of Grapes no ripe fruit It was the aggravation of Jezebel's sin that the Lord gave her space to repent of her fornication and she repented not Revel 2. 21. It is sad that thy Virtutes faciunt dies bones dayes have been great but not good that thy dayes have been many and thy grace but mean Thou hast through the Lord's clemency renewed thy youth as the Eagle but though the Lord hath been calling thy heart is not renewed The Lord hath added years to thy daies as he did to Hezekiah but thou hast 2 Kings 20. 6. not yet added sanctity to thy civility nor piety in the power to thy profession in the forme Thou art well stricken in years but thou hast never yet fully stricken a Covenant with the Lord. Thou art entred a great way into the scores but wouldest never yet enter cordially into the School of Christ The Lord hath cut off many in their sins while they have been acting unrighteousnesse as the drunkard that said he should never die yet fell down a pair of staires presently and died while you have escaped and your life hath been given you for a prey and yet all this while you have gotten no grace You have seen of the fruit of your body it may be to the third generation and yet the Lord hath seen no fruits of grace from your soul you have been fruitful according to the flesh but barren according to the spirit You have lived so long as to have an hoary head but not so long as to have an holy heart Hath the Lord lengthened out your daies to a longer date than the daies of many of your stock and Family and yet are you without grace Are you ancient in years and yet have not come in to the ancient of dayes Is invaluable time of no value with you Is it nothing think you to live thirty fourty fifty Nihil pretiosius tempore heu nil hodiè eo vilius invenitur nay sixty yea almost four-score years without a change without conversion after so many callings The Lord giveth you time to turn in and will not you turn in time The Lord deferres as doomes-day so death's-day out of long suffering because he is not willing that thou shouldest perish but that thou shouldest 2 Pet. 3. 9 come to repentance Hast thou stood all this while in the Lord's orchard and is not the time of Figs yet with thee What will Christ say when he comes finds nothing but leaves on thee at these years Age and years aggravate Mark 11. 13 14. failings of infirmity because such should have more discretion much more then the fault of impenitency because they should have had true contrition It is not because others are worse then you that while they after a little time have withered in the grave you for a long time have walked on the Earth but it is that you might be better then they It is not because you shall not die to nature but it is because he would have you live to grace and yet are you dead while living no life nor love to this day Ah poor soul is it not a very great evil that the Lord hath been laying siege to thine heart these thirty fourty fifty years or more and yet thou hast stood up and stouted it out against him that thou hast so long been called by him and yet thy deaf vile heart hath not hearkned to him nor closed with him length of time overcomes many things but thou hast been little Nihil est quod longinquitas temporis efficere non possit the better for thy long time There hath been an extension of thy daies but no intension of thy desires a lengthening of thy season but no loathing of thy sins 6. The latitude of your comforts Your S. 15 daies have had breadth as well as length Your daies have been fair not foul clear not cloudy delightful with Sun-shine not darkned with sadnesse some have had a continued but not a
utimur quam amicitia of it more then the Heathen Oratour said of friendship water fire and aire are needful but this more Friendship and amity with God is most necessary yea it is before meat and drink for we may live here without them as Christ saith Man liveth not by bread alone Mat. 4. 4. Sensus est homines non vivere ex solis causis physicis quum Deus non sit illis adstrictus Bez. in loc but by every word that proceedeth out of the mouth of God For God is not tied up to natural causes but we cannot live hereafter without this for without holinesse no man shall see the Lord. Heb. 12. 14. It is one of the first steps of that Ladder which reacheth to Heaven and unlesse here thou first set footing there is no climbing the tree of life If you cannot produce new hearts my dear Friend and Christian Reader you shall never possesse the new Heavens If you have not this work upon your souls you can neither do nor have that which a Saint should do and have You cannot live to God nor upon God nor with God unlesse you live from God what though it do not purchase Heaven yet it prepares for it what though Heaven be not the deserved wages of grace yet grace is the desireable way to Heaven Oh sad it is that you should not know the need of it Tiberius Caesar said it was a shame that men of sixty years of age should reach out their hand to the Physitian to have their pulse felt because they should not be ignorant of the temper of their body themselves what a shame is it for men and women to live many years in the School of Christ and to know so little of the need of grace which is there constantly preached and pressed what Ignorantia sui initium omnis peccati a shame for men and women of yeers to have so little cognizanee of their own condition so little acquaintance with their own estate so little knowledge of their souls concernments as not rightly to apprehend the need of a change where almost is the man or woman that is truly sensible of the need of a new nature How hard a work is it to convince them thereof to work it into their heads to sink it into their hearts Did any that were bodily sick look after Christ when he was on earth for a cure but those that perceived their need thereof and we are soon brought to a sense of temporal miseries and by that to a sight of the need of a medicine but in spirituals through stupefaction we feel no pains and hence it is we care for no plaister or if people have some sense of the need of this work yet it is so faint and slighty that it makes them not fervent in seeking after and suing for it They have superficial thoughts that the thing may be good and commendable and it is well for them that are in such an estate but as for permanent and powerful thoughts thereof they have none They have not such thoughts as the Apostle had in another case of great moment A necessity is laid upon me yea and wo be unto me if I preach not the Gospel 1 Cor. 9. 16. So they cannot say a necessity is laid upon my soul yea and wo be unto me if I be not effectually called Soul thou dost not consider that without this Benjamin this child of God's right hand thou canst never see his face and that unlesse thou be regenerated and born again thou canst not enter into the Kingdom John 3. 3. of God that without the life of grace you have none of the love of God you consider not that it had been good for you not to have been born as Christ said of Judas if thou be not reborn to good that without this evidence you can have no inheritance without this wedding garment no acceptance If here you have not the communication of the Spirit 's grace you cannot have hereafter the participation of its glory if the whole world should be laid down as a pawn for you it would not prevail The Angels in Heaven that are without spot cannot stead you without this Ah if you did but know how needful it were you would grieve in spirit you would long and labour you would sigh and seek for it and find no rest in your spirit neither day nor night till God had turned your night into day you sin into sanctity you would never be quiet till you were spiritually quickned and would find no true contentation Corporis conversio si sola fuerit erit nulla in your mind till you had a total renovation of the whole man yea you would say Lord give me grace a new nature at what rate soever though it cost me all I have Thou mayst buy gold too dear but thou canst not buy grace too dear you would give all that you might have this gift bestowed upon you you would be importunate with the Lord and take no nay till you were called home into his bosome if you did but know the necessity of this work 3. Of the number of the called This is the S. 20 third thing whereabout peoples apprehensions are not right namely the number of the called those that are outwardly called indeed are numerous but those that are inwardly called are soon numbred People think that profession of Christianity and profession of Christ are of equal extent they think that all that have the word of grace in their eare have the work of grace on their heart that all are Israel that are of Israel that all that have the name of a Christian have the nature Rev. 3. 1. too not considering that the visible Church is lesse then Christendom and the invisible than the visible like a lesse circle in a greater Multi dicuntur esse in domo qui non sunt de domo There are many in the house of God who yet are not of the house It is day with many who yet did never see the sun up There are many that hear the voice of God but there are but few that obey it which made Isaiah to complain and say Who hath believed our report and to whom is the arm of the Lord revealed Isa 53. 1. And S. John also saith The whole world lieth in wickednesse 1 John 5. 19. There are but a few that are up and doing the work of the Lord the most lie still in the bed of sin there are but a few that have got open their eyes and are awake the most are fast asleep on the couch of security There are but a few that have cast off the works of darknesse and put on the armour of light the most are in the region of darkness and shadow of death bordering on the confines of that Countrey which is Terra del fogo a land of nothing but fire and smoak There are but a few
as are good They may weakly conclude sometimes but they do not wickedly conclude what an happinesse now is that for a man or woman to be in such a condition wherein if they have suppositions of divine acceptation they do not misse the mark when others do no lesse than hazard their souls by such thoughts If thou say thy sins are pardoned the Spirit will own thee in it and add the responsal and say thine iniquities shall be remembred no more To have right perswasions is a great mercy to have wrong is a great misery if you think God's countenance is upon you his covenant towards you your thoughts agree with the thing Due perswasions of comfort are the peculiar portion of the Saints 4. Certainty of union Such are indeed S. 5 united to Christ and are one with him What greater happinesse can there be than to be Prima unio hominis ad Deum est per fidem Aquin. one with the Prince of peace for poor glimmering stars to be united to the Sun of righteousnesse is no small preferment for empty cisterns to be partners with the full fountain is no mean advancement Saints are one with Christ not by identification but conjunction not by commutation of substance but by application of faith not by material commixion but by mysterious copulation for dust and ashes to be united to an immortal Mediator is a great matter Believer Christ hath not only united thy person to himself hypostatically but thy nature also mystically The neerest and strongest relations on earth are made use of as emblems to shadow out the noble conjunction between a Christian and his Christ in heaven When you were effectually called you were called into the lap bosome and heart of Christ You were called to be girt to him with the girdle of faith fastened with the knot of truest and indissoluble love Christ is in thee and thou art in Christ Christ and others are as far asunder as East from West and North from South whereas thou and Christ art as neer as may be Those must needs be safe that are so neer to Christ and must needs last as long as Christ Thou art also partner with Christ as himself so all that is his is thine By whom ye were called unto the fellowship of his Son 1 Cor. 1. 9. Jesus Christ Those that are converted to Christ are confederates with Christ those that are found in him have fellowship with him when Christ joyns souls to himself in a spiritual marriage he makes them a fair joynture of his whole estate He gives for a dowry to his Spouse no lesse than a part in his whole possession Where there is purification by Christ's spirit there is participation of Christ's merit and can the world afford a portion answerable to this What wouldst thou what canst thou have more than this Believing beloved soul know what thy state and thy priviledge is that thou mayst rejoyce in the Lord and that the joy of the Lord may be thy strength Can you think of this and not triumph can you have this in serious meditation and not be raised with joyful admiration If joy and comfort belong to any Est gaudium quod non datur impiis sed eis qui te gratis colunt then certainly to the Saints and if upon any then upon this account of their union with and interest in Christ Surely it cannot but make thee strain the strings one note higher in thy spiritual musick to think of this There is a precious Pearl called an Union This union with Christ is no doubt a Pearl of great price better than any that ever yet adorned the head of greatest Princes It is the choice flower in your spiritual garland the gloriousest feather in all your plume It is such a dignity that but a few attain unto The name of union is sweet the nature of it is advantagious of what nature soever it be whether natural civil c. It is the supporter and the safety of people and places What then is union with Jesus Christ fellowship with the Son and by him with the Father Therefore comfort thy self with this consideration thou converted soul 5. A special benediction To be effectually S. 6 called is a very great blessing Blessednesse we once had but by the fall have lost it It is the Load-stone of our desires but what it is or the way thereunto we know not yet through grace it is given in the work of grace which is 1. The matter of blessednesse 2. The means to blessednesse 1. The matter of blessednesse Conversion S. 7 without contradiction is benediction To be Si vis esse beatus esto immaculatus made a new creature is the blessing of blessings To be turned from ones sins is a blessing in it self So saith the Apostle Vnto you first God having raised up his Son Jesus sent him to blesse you in turning away every one of you from his iniquities Acts 3. 26. Some think blessednesse is to be found in mines of riches in mountains of honour others think to find it in the path of pleasure in the way of their own will But it is the gracious person upon whose head the Scripture sets the crown of blessednesse That saith not that the parted or potent that the wise or witty that the rich or riotous but that the pious are blessed that which all seek for thou hast found that which others would have but want thou hast and enjoyest in truth would you have more then blessednesse then real blessedness Thou mayst joy thy self for thy happinesse The Angels in Luke 15. 10 heaven clap their wings for gladness at the thoughts of thy blessedness in conversion If thy felicity glad their hearts shall it not comfort thine own If no greater curse than to be the Divels slave than sure no greater blessing then to be God's servant Theodosius accounted it his happinesse that he was a subject of Christ rather than that he was Soveraign of the East Let your condition be what it will otherwise the curse is gone the blessing is come to your door to your bosome if you be in an estate of grace Account not thy self unblessed because thou hast not every thing that thou wouldst have since thou hast that one thing that thou shouldst have Thou mayst well say The lines are fallen to me in Psal 16. 6. pleasant places yea I have a goodly heritage seeing thou art translated from the Land of the dead into the Land of the living Though others have got the venison yet thou hast got the benison Though others have got the world yet thou hast got the true wealth Though others have got the blessing of earth yet thou hast got the blessing of heaven Though they have the nether yet thou hast the upper springs 2. It is the means to blessednesse Effectual S. 8 calling is big with blessings pardon of sin adoption the promises glory are all the posterity