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
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
comfortable life some have lived many years and may say with David My life is spent with griefe and my years with sighing Psal 31. 10. Have lived all their daies and it may be not seen the Sun when it may be it was never hid from thee The Lord hath watered your Praesentis vitae prosperitas aliquando idcirco datur ut ad meliorem vitam provocet long life with the showers of comfort that it hath flourished and yet for all this you have not been found in his wayes others have been streightned by poverty when you have been enlarged by plenty others have been overwhelmed with misery when you have been over-flowed with mercy the condition of others hath been very sickly while your constitution hath been very healthy You have hardly had a day of sicknesse while others have had dayes of nothing but languishing sorrow others have been made with Job To possesse moneths of vanity and wearisome nights are appointed to them that when they lie down they say When shall I arise and the night be gone and I am full of tossings to and fro untill the dawning of the day But thou hast had Job 7. 3 4. moneths of liberty and years of prosperity and yet with the Halcyon thou hast not bred in such calm weather nor blossomed as the Rose in this warm Sun-shine The Lord hath hedged thee in with his favour and compassed thee about with fatnesse and yet thou hast not been his servant You have not felt of the calamities nor hardly tasted of the inconveniencies that others have drank bitter draughts of and yet you are never the nearer compliance with the Lord Have you known of nothing but prosperity almost and yet will you know nothing of true piety Hath that driven you from God that should have drawn you to God Hath your habitation stood toward the Sun and yet hath not your heart stood toward Zion You have enjoyed a Paradise of contentment not but that you have met with Deus felicitatibus terrenis amaritudines miscet some crosses for that is a very clear day wherein there comes no cloud between the Sun and our sight But in comparison of others you have lived as it were in Eden and yet have you not hearkened to the voice of the Lord walking in the midst of the Garden in the cool of the day Have you had such a circumfluence of outward peace and no circumcision of your inward parts Sicknesse is a burden you say and that hindreth and maketh you unfit for any good and it seems health doth not further you in spiritual things Want is a woeful thing you say and distracts you that you cannot look after grace and it seems wealth doth the same too as you order the matter Hath not your tranquillity I say your aged tranquillity invited you to hearken to the calls of Heaven Hath the Lord cut the wings of prosperity that it might not flie from you all your dayes and have you clipped or clogged the wings of your affections and desires that you might not flie into the bosome of Christ Hath the Lord caused peace and priviledges comfort and temporal contentments to be your houshold guesse and to lodge with you all night and yet will you refuse to make the Lord Christ welcome to your heart hath the Lord enlarged thy borders and filled thee with the flower of wheat and yet hath not thine eare been open to his call Hath the candle of the Lord shined upon thine head all thy daies Hast thou washed thy steps with butter and hath the Job 29. 3. 6. rock powred thee out Rivers of Oyl And yet hath not thy light shined before men in good Matth. 5. 16. works Hast not thou been willing to be washed in the laver of regeneration Hath not thy Tit. 3. 5. rocky spirit powred out rivers of teares for thy sins Thine head hath been crowned with Rose buds all thy daies but thou hast not been willing that thy heart should be crowned with grace Upon all these considerations you cannot are not able to say that you are not guilty but must rather say you are notoriously guilty after all these means not to be mended after all these allurements not to be altered to make sturdy opposition when thou hast no sufficient objections maketh your sin great and grievous and raiseth it beyond the ordinary pitch To contemne grace after all God's countenancings to continue in rebellion after so many calls to repentance doth exceedingly aggravate your fault 2. Administring causes In the next place S. 16 let us inquire into the cause of these carriages for it may seem a wonder that any should neglect so great a work there must be something more then ordinary in it that overtures of grace should be so overly dealt withal If we search we shall find there is a root of bitternesse that produceth this fruit and if we find the cause there is some hopes of a cure for who having found the causes would not if in their right minds have them pulled Sublatâ causâ tollitur effectus up by the roots and if the foundation fall the building cannot stand Now the causes why people no more mind and look after effectual calling then they do are these 1. Not right apprehensions 1. Of the nature of calling calling 2. Of the need of 3. Of the number of the called 2. False suppositions 1. Of their condition 2. Of God's compassion 3. Sinful procrastination 4. Worldly prosecution 5. Want of intention 6. Others conversation 7. Wilful ignoration 1. Not right apprehensions People have S. 17 not those clear thoughts of things as they should have An errour in Theory must needs produce an errour in practicks An errour in the head will soon bring an errour into the heart Wrong apprehensions are not like to have right actions The understanding is the leading faculty and if that be out of frame no wonder if the rest move not in their spheare As our judgements are of things so are our indeavours about them more or lesse We shall begin with the first thing where about their apprehensions are not right 1. Of the nature of effectual calling Here S. 18 they are out and quite besides the cushion The most of people are in an errour concerning this thing and the most that they have are some scattered notions but no distinct and special conceptions of it some common thoughts but not the centain truth They may happily understand it according to the Letter though many come not thus far but not according to the spirit they take it to be that which it is not but they take it not to be that which it is Nicodemus though John 3. 4. a chief man yet was but a Child in this thing That which was spoken spiritually he understood carnally Christ laid before him that which was right and he looks upon it as a riddle yea as ridiculous The most useful
so great a work and they are these four following The 1. Hastinesse of death 2. Horrour of forsaking 3. Hardnesse of your heart 4. Hazard of your soul The Lord work these pills into form with his own hand and blesse them to a powerful and profitable operation 1. The hastinesse of death You know not S. 30 how soon you may die and your Sun may set you have no lease of your life nor with Joshua are you like to prevail that your Sun may stand still in its firmament at your pleasure If God with the sword of his justice cut the thread of your life asunder you fall so low that no lift can help you you are ruin'd beyond recovery What if you had that message which Hezekiah had 2 Kings 20. beginning such a message will come you know Tuus ultimus dies abesse non potest longe adhuc te praepara qualis enim exieris de hac vita talis redderis illi vitae not how soon and your house is not set in order your accounts not cast up you are not in an estate of grace what then will become of you When nature's life is done you can never have a spiritual life if you had it not before what though you be well at present yet you may soon be sick nay you may die without sicknesse Death may lay an ambushment and surprise you before you are aware Though it be fair weather for the present yet you know not how soon it may overcast Death is an eclipse that hapneth in a cloudy as well as in a clear day and when death hath done his work though you should seek your own repentance with tears as Esau did his fathers yet it were in vain It had Heb. 12. 17. been better you had never lived than to die in a dead sinful condition If your grave-change come before your grace-change woe be to thee soul what if this night your soul should be required of you what would be your doom when you had never throughly inquired after the Lord If you die in your sins you are damned for your sins if you lose your life you lose your soul too if your soul and body part without a part in Christ and in grace God and you must part to all eternity and many have died suddenly and why not you many betimes and why not you some die young and melt as snow before the mid-day-Sun God hath no where told you that you shall live till you are old when your time is once gone it shall never return Is there such uncertainty of the time of death and no certainty of the truth of grace you may die this week this day this hour and if not effectually called the misery of your condition is inexpressible The Lord pull your feet out of this snare Oh my dear friends if you die not effectually called there is no help nor hope for you All the balm in Gilead will not cure your wound It may be death is at your door ready to fieze on you He hath his commission and warrant it may be and is Cito pede praeterit aetas coming towards you as fast as he can oh if you be not changed Hast thou not looked after this work Hast thou forgotten to seek for a new heart then destruction fiezeth upon you like an armed man Death stays for none when he comes you must away though never such a sinner though never so unfit 2. The Horror of forsaking Consider in S. 31 the next place what a dreadful thing it is to be forsaken of God and to have the Almighty depart from our souls What if your day of grace should be over and gone it is more then you know but it may be so Though your Transivit dies salutis nemo recogitat natural Sun be not set yet if the Sun of righteousnesse be gone down in thine Horizon woe be unto thee Though God in his common dealings be neer thee yet if in his spiritual dispensations he be at a distance I may say with the Prophet Woe unto thee when God shall thus depart from thee Spiritual derelictions Hos 9. 12. can have no other end then sore destruction such as are left of the Lord must needs be lost in themselves when the day of grace is at an end a man or woman is never like to see good day more God's departures are doleful and dreadful our times as in natural so in spiritual things are in the Lord's hands Divines say there is a time set for the conversion of souls which when it is once gone and past their condition is desperate and such words have their warrant from the Word for the Spirit counselleth to seek the Lord while he may be found and to call upon Isa 55. 6. him while he is neer There is a time of God's appropinquation and after that nothing but alienation there is a time of God's presence and after that he absents himself And to this purpose speaks truth it self Jesus Christ to Jerusalem If thou hadst known at lest in this thy day the things that belong to thy peace but now they are hid from thine eyes And they Luke 19. 42 44. shall not leave in thee one stone upon another because thou knewest not the time of thy visitation There was a nick of time wherein all might have been salved and made whole but that being past there was no remedy And thus did the Lord threaten his people of old Because I have purged thee and thou wast not Ezek. 24. 13. purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee I have purged thee that is I have called upon thee to be purged and have Verbo praecepi te mundari Jun. in loc afforded means thereto which you refused and therefore are rejected If your day of grace be done you are undone though you should live never so many years more in this world for graces day and natures day are not always of an equal length What if God should say of you as he did of the old world my spirit shall not always nay it shall no longer Gen. 6. 3. strive with this man this woman When God gives his spirit a commission to visit with its motions a man or woman he limits a time and saith if by such a time they come not in let them alone if by such a time they come not over to me give them over to themselves when the glasse is out and the last sands are run speak no more to them strive no more with them It is a fearful thing to fall into the hands but much more fearful thus to fall out of the hands of the living God If God should passe that doom upon you which we find Rev. 22. 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still it would
Vox Dei hominis GOD'S CALL FROM HEAVEN ECCHOED By Mans answer from Earth Or A Survey of EFFECTUAL CALLING In the Explication of its nature Distribution of it into its parts Illustration of it by its properties Confirmation of it by reasons Application of it by Vses Being the substance of several Sermons delivered to the people of Heveningham in Suffolk By J. Votier Minister of the Gospel When thou saidst Seek yea my face my heart said unto thee thy face Lord will I seek Psal 27. 8. LONDON Printed by T. C. for Nathanael Webb and William Grantham at the Bear in Paul's Church-yard neer the little North door of Pauls 1658. To his beloved people the inhabitants of Heveningham Suff. Christian Friends THese Sermons coming abroad into the world I thought meet to command them to visit and salute you where they first drew their breath They have formerly been preached to your ears they are now presented to your eyes the Lord print them upon your hearts I take it to be my duty though I be the lowermost of the ushers in Christ's School yet according to the measure of my talent to try all conclusions for the weal of your souls and how would mine heart be enlarged with thanks to the Lord if my poor endeavours might be crowned with succes and though these things have been communicated to you formerly yet because we are slow to receive and retain divine truths to write the same things that I have spoken to me shall not be grievous and to you I hope the Lord will make it safe Nay though my service for your souls in any kind were doubled yea treble yet should I abundantly rejoyce in the labour of the hardest tasks if thereby through the assistance of the Almighty I might see Satans forts taken and forces routed and sin marching out of your hearts and lives with bag and baggage and the Lord Jesus with the blessed train of his spirit's graces enthroned and set up in the midst of you To which end Iearnestly desire that the Lord would be pleased to bless this all my other labours that you would be pleased to accept of my counsel as in the Book so in this Epistle And that 1. More generally 2. More particularly with respect to the ensuing Treatise 1. More generally 1. Take heed of error and heresie They are reckoned in Scripture amongst the works of the flesh They are the secret underminers of that which is good notwithstanding their well-complexioned face 2. Get knowledge Ignorance is the root of iniquity In times of light to live in darkness is most sad 3. Do not imprison but improve your knowledge To him that knoweth to do good and doth it not to him it is sin with a witness Jam. 4. 17. Knowledge without grace is but like a jewel in a swines snout or a pearl in a toads head 4. Keep close to the Ordinances Keep up in your hearts a love to them Come once to slight and turn your back upon them and you put the reins into the Divels hands 5. Love sound and soulsearching preaching never distaste it it is best for your souls it is wholesome though not toothsome 6. Be much in examination of your selves weigh your selves in God's scales will you know every thing and be ignorant only of the state of your souls 7. Content not your selves with a form but look afte the power of godliness the name without the nature of a Christian will little avail you forget not what I have taught you from Matth. 7. 21. 8. Take heed of the world and the cares thereof Do not so fasten your thoughts to earth as to be strangers to heaven Be not so careful of your bodies as to be careless of your souls 9. Look to your families let Christ come in there Train up your children and servants religiously let your houses be as so many Churches Neglect here is the corrupted spring that sends forth puddle-streams into Ecclesiastical and Civil societies without the service of God your houses will be but the Divels shops 10. In your places discountenance sin and profaness encourage goodness Improve your power estate age c. for Christ's glory 11. Maintain love towards each other follow peace and holiness Love is an excellent grace 12. Be very careful to sanctifie the Lord's Sabbaths publikely and privately They are God's dole days be not unwilling to wait at the posts of his gates for his alms 2. More particularly with respect to the ensuing Treatise 1. Look upon this little piece as an help to bring to remembrance what hath formerly been taught you 2. Take the counsel therein as from your Minister Friend and Lover who earnestly desires your eternal salvation 3. Read it not out of novelty but conscience 4. Pray over it and for me that I may be the better enabled to discharge my duty in watching over your souls 5. Compare it with the Scriptures and so far as it harmonizeth with them embrace it I shall here put a period and conclude not ceasing to be mindful of you at the throne of grace and to make mention of you in my prayers who am Yours in the service of your souls J. V. To his respected Friends the inhabitants of Margarets of Ilkets-hal in Suff. My first Love LOve is strong That providence which brought me amongst you makes me love you that love time and absence have not obliterated but still like the Laurel it retains its greenness I served a full apprentiship with you in the Ministry of the Gospel wherein my design and desire was the conversion of your souls These papers I send after my former pains with you to second what I then taught you The Spirit as principal bless both the one and the other to you I called you often in the name of Christ to come to Christ and I hope it was not wholly without effect on some My love constrains me to call again in this ensuing Treatise which while you are reading I hope I shall be praying that God would prosper it to you Be convinced of the danger of a natural condition I have often touched on this string if it have jarred to you I wish the Lord would so temper your spirits that now it may be melodious I pray that he that succenturiates and is come in my room may reap the harvest of my seed-time and if what was sown and came up then but thin may grow up now to full ears of corn it shall through grace be a cordial to my spirit Love and cherish that light which burns among you Take heed of the infection of error Be diligent hearers and not only so but also dutiful practicers of the Word The Lord prevail with you and effectually call you unto himself that predestination from eternity may be manifested by your timely acceptance of Christ This is and shall be the prayer of Your unfeigned Lover J. V. From my house in Heveningham Feb. 4. 1657 8. To
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.
spread throughout the whole Man Soul and Body inwards and outwards It is the bringing them out of nature from a Dungeon to a Court from Egypt to Canaan from sin to Sanctity from gracelessenesse to graciousness from the Suburbs of Hell to the City of God The Soul is now led by the Spirits hand from self from natural sinful moral Religious self to Christ who is all in all unto it Now obeying the call of the Spirit who leads it in clean wayes it walkes strictly before the Soul was in the Field of sin now in the Garden of grace before in the common Road of ungodlinesse now in the private walk of Piety before it was Lawlesse now it walks by Rule and Line And what is the end of all this Is it not Peace here and Peace hereafter Blessedness Ps 119. 1. in possession blessedness in reversion Happiness and Holiness are Confederates are Twins But more than this it tends to Gods glory Doth not Paul Doxologize praise give thanks for this Col. 1. 12. Gods glory is the great Matth. 5. 16. high end of grace and blessed God who hast happily Married these things and art pleased that thy glory should stand in conjunction with the good of goodlesse Creatures Thus have I descanted upon this blessed Work an Embleme whereof in a good measure you have in the Parable of the prodigal Son CHAP. IV. III. The parts of this calling And they are two 1. Tendring Or 1. Reaching out 2. Taking Or 2. Receiving in 1. THere is a tender or offer of Christ and S. 1 grace God lifts up his Son upon the pole of the Gospel Isai 55. 1. Ho every one that thirsteth come ye to the Waters and he that hath no Money come come ye buy and eat Christ comes and woos and invite's to himself John 1. 11. He came unto his own and his own received him not When he was on Earth he made as gracious Offers as could be John 7. 37. Jesus stood and cryed because he would have all hear and what was the matter why even this If any man thirst let him come unto me and drink Would it not melt a stony heart to take notice of such an Invitation Neither is Christ silent since he went to Heaven Revel 22. 17. And let him that is a thirst come and whosoever will let him take the Water of life freely These Words were spoken to John by Christ since he left Earth Is not this able to dissolve a Rock Doth Pro v. 9. 3 not Wisedom dayly send forth her Maidens to call in Souls God comes to Souls with Christ grace Holiness a new heart and saith what doest want what wouldest thou have doest blush at the thoughts of thy condition I have that will fit thee there is nothing can help thee but Christ and grace here they are I pray thee take them Here is all in my Son accept of him and say not nay to embrace my Offer is my desire your duty it will much please me and pleasure you to take my tender how many Motives in Scripture doth God use to force this his precious kindnesse upon us Is not the Gospel for this very end to invite call allure yet the Preaching of the Law is Ames 1. lib. Med. 26. c. 12. 12. Thes Rom. 7. 7. useful thereunto and ordinarily precedes and goes before that so people seeing the worst of themselves may the better apprehend the worth of Christ and knowing their own poverty may the better know the price of Christ that understanding the nature of sin they may be brought out of conceit with themselves and be willing to be made gracious then doth the white of grace most appear when the black of sin is set by it and the excellency and need of goodnesse when we see the danger of our own badnesse a sence of distresse put 's on to fighing for deliverance and what Saints experience almost tells them not that conviction is Mid-wife to conversion 2. There is taking or receiving The former S. 2 was Gods Act this latter is the Soules Conversio ad bonum non homini sed Deo adscribenda Aust Ep. Phil. 2. 13. Bov. 1. 24. yet not so the Soules but that it is beholding to God for it It hath not such propriety in it but that it depends upon Gods efficiency It is he that worketh in us both to will and to do of his good pleasure God hath reached out his hands in offering and now the Soul reacheth out it's hands to accept The Soul now giveth consent and no longer saith nay now Christ and the Soul are made one and of his fulnesse doth it receive John 1. 16. grace for grace Now it drinks an hearty draught of the Waters of Life now it opens the door of it's heart and let 's in Christ and grace who have stood knocking there a great while and bids them welcome with a kisse of hearty and sincere Love John 1. 12. As many as received him Now the Soul receiveth Christ now the womb of it's heart is not capacious enough to receive now it 's stomack is come down and fall's to feed heartily upon Spiritual viands the bread of life John 6. 56. He that eateth my Flesh and drinketh my blood dwelleth in me and I in him Now it admires the gracious condescensions of the Lord and blames it self for being stubborn so long Now it is willing to open it's mouth wide yea that it's heart be opened that it may be Psa 81. 10. filled with good things It hearkeneth inwardly as well as outwardly The Lord hath opened it's ear and it is not rebellious now it yeelds stoopes submits to and closeth with God in his grace it answeres Gods call and saith Lord thy Face will I seek Ps 27. 8. and subscribes for God Isai 44. 5. CHAP. V. IV. What is done in this effectual calling or what parts are wrought upon THe whole Man is altered but principally these two Cardinal parts or faculties which are as King and Queen to the rest 1. The wit Or 1. The Head 2. The will Or 2. The Heart 1. The Head is changed before it was an S. 1 Head of Brasse now an Head of Gold before it was night now it is day with it now the bright morning Star appeareth in the Horizon Revel 2. 28. of the Soul The ruddy morning is come and the Sun putteth forth his head Ephes 5. 8. Ye were sometimes darknesse but now are ye Light in the Lord. So dark is the Soul while in the Womb of nature that it is darknesse it self in the abstract a greater darknesse than that which God sent as a sore Judgement upon the Egyptians for that was felt but sinful Souls Exod. 10. 21. feel not nor perceive this darknesse Ephes 4. 18. Their understanding is darkned and there is ignorance and blindnesse in them but now God makes a Window in the Soul and let 's in enlightening beames
the Company these are the goods that Saints converse with that Saints communicate off 4. Adhering to the truth This is the fourth S. 4 thing that followeth upon effectual calling Their hearts being united to Christ cannot but be united to his truths Because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the truth whereunto he called you by our Gospel 2 Thes 2. 14. Suppose this whereunto hath reference unto the whole that went before Vid. Bez. in loc then belief of the truth is included Many Books have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine and many Latine Books follow this and so then whereunto may referre to truth or belief so that it is plain that when they were called and converted by the Gospel they were called to the belief of the truth as well as other things It is a precious mercy when Soules can say with Paul that through the grace of God They can do nothing against the truth but for the truth 2 Cor. 13. 8. This is a great favour at all times but especially in this age when there are so many backsliders and Revolters from the truths of God when others fall that some should stand when others like Weather-cocks turn every way that some should stand as firme Pillars in the house of their God when others like Children are tossed to and fro and carried about Ephes 4. 14. with every wind of Doctrine that Gods people should speak and keep to the truth in love when others are like wandring Planets that they should be fixed Starres in the Right hand Nimiùm altercando peritas amittitur Sen. of the Father when others by vain janglings come to fall off from and reject the truth they by humble and sober inquiries find out and receive the truth Christ promised that if any do his Fathers will he shall know of the Doctrine whether it be of God or whether he speak of himself John 7. 17. It is true of all Doctrine those that are Doers are discerners those that are gracious have that Spirit within them whereby they know light from darknesse truth from errour that which is sound from that which is rotten and can judge of that which is taught whether it be Heaven or Earth-born from God or from Men that which is chaffe they refuse the pure grain they embrace the drosse they put away the massy Gold they take to themselves Truth is most welcome and sweet to them They receive the truth in the love thereof affectionately cordially they lodge it in their bosomes and lock it in the Cabinet of their Psa 119. 11. heart Verity is precious with them as well as Sanctity They have a care to look to the workings of their head as well as the walkings of their feet a sinful notion is displeasing to them as well as a sinful Action a sound head and a sound heart go together false Doctrine and filthy deeds shake hands they can both lie in one Bed no wonder that they walk loosely who are not girt about with truth ungodly Ephes 6. 14. Non benè cinctus non bene dictus conversation is usually supported by erroneous conceptions but an heart changed by grace doth not allow it self in sin and therefore needeth not to embrace false Doctrine for the maintenance thereof It dareth come to the light and a bide the Trial Truth is it's right hand it 's guide It hath bought the truth as Prov. 23. 23. the Scripture phrase is and will not sell it It is dear to it and as Jonathan loved David so it 1 Sam. 18. 1. loveth truth as it 's own Soul It beareth witnesse delighteth in speaketh and Prayeth for the truth and with the Martyr can say Though I have not a reaching head to dispute yet I have a resolved heart to die for the truth It will contend Jude 3. might main for the truth delivered to the Saints It s heart riseth within it to see wanton errour in these dayes take the Wall of truth Its Spirit is stirred within it to see false Doctrine ride on Horse-back and truth to go on foot a begging Thus it is with those whom the Lord hath wrought upon by grace they were born of truth they are the Children Friends of the truth And wisedom is and will be justified of Matth. 11. 19. her Children But as for you who are unconverted a little matter will divide between you and truth seeing your heart is not set upon it 5. Justification In the next place all that are S. 5 effectually called are justified and their sins forgiven as it is in the Text Vers And whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he called them he also justified There is remission of their sins imputations of Christs merits The Lord taketh their filthy Garments and causeth their Iniquity to passe from them Zech. 3. 4. and clotheth them with change of Raiment Their Rags are taken off and Robes are put on and they are clad in the Garments of their elder Brother It is a sign of favour from the Knolls Hist Great Turk when a rich Garment is cast upon any that come into his presence This is a special favour of God to cast by the hands of his grace the rich Scarlet Mantle of Christs perfect obedience upon the backes of any and this he doth onely to his Jedidyah his beloved one his called ones By him all that believe are justified from all things from which they could Acts 13. 39. not be justified by the Law of Moses Moses condemneth Christ condoneth Moses accuseth Christ acquitteth Moses chargeth Christ dischargeth all his Saints all his converts all his changed chosen-ones This Jewel is hung upon the ear this Chain about the neck onely of the regenerate Christ takes to himself their Nostra delicta sua delicta fuit ut suam justitiam nostram justitiam faceret Aug. unrighteousnesse gives to them his own Righteousnesse but as for you that are in the filth of your sins you are yet under the guilt of them they all stand uncrossed unpardoned what a dreadful thing is this when one and that the least of your sins is sufficient to plunge you into hopelesse and helpelesse depths of misery You that are Saints therefore consider what an unspeakeable mercy and Priviledge this is to have all thy sins done away and cast behind Gods Back that he should remember them no more Your sins are pardoned though the Teares of repentance stand in your eyes that you cannot read your Pardon thou art as perfectly pardoned as ever was Abraham Isaac Jacob or the Saints of the highest forme in Christs School though thou be but an Abcdarian and mean Scholler if thou beest called indeed all is wiped out in Gods debt Book that might be brought against thee yea in Am. lib. 1. Med. 27. cap.
24. Thes Job 13. 26. some sence sins to come they are forgiven Virtually a dreadful thing to see the hand left of God writing bitter things against a Soul Inprimis for this transgression Item for such a wickedness and such a folly and so on in infinitum to a numberlesse multitude of Iniquities but a delightful thing to see the Right hand of God dashing and blotting out all and sealing up the Book of Accounts and clasping it with love that it shall never be opened to the Soules condemnation what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed and curses deserved what a comforting thing is it to hear of and see an Act of Oblivion and Indemnity relating to ones own particular To consider how the Lord hath laid the sins of a Soule upon the true Scape-goate the Lord Jesus to be born away into a Land of forgetfulnesse This is a singular mercy of the Plural Number for it containes many mercies in it It is more worth than all the Crowns and Scepters in the world and this great rich invaluable pearleful and peerelesse mercy goeth hand in hand with effectual calling they are loving and inseparable companions Oh who now would not prize effectual calling who would not pray for it for themselves and theirs who would not praise God for it who are effectually called since if purified they are undoubtedly pardoned 6. Adoption Those that are effectually called S. 6 are called to be Children they are now entertained into Gods House into his bosome they are his near Relations they are his Sons not onely by Creation as all are nor by common Profession as some are nor by Eternal generation as onely Christ is but by Spiritual Regeneration and special adoption as his beloved ones as his believing ones are But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many as received him to them gave he power or Priviledge to become the Sons of God even to them that believe on his name Onely believers on Christ and receivers of Christ are Sons and have we not the same sweetly expressed by the Apostle Come out from among them and be ye separate saith the Lord and touch not the unclean thing there is Gods call which he makes effectual by causing the Soule to close with it Then I will receive you and will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty There is the precious Priviledge 2 Corinth 6. 17 18. And again Ye are all the Children of God by Faith in Christ Jesus Gal. 3. 26. And that we might receive the adoption of Sons Galat. 4. 6. To have the Church our Mother is much but to have God our Father is more How do many glory in Titles of dignity and honour and boast of their Relation and alliance to or descent from persons of eminency and think themselves glorious when drest and set out with these fading spangles what then is it to be descended from the Eternal and immortal God to be so nearly allied to the Soveraign of the world the King of Kings and Lord of Lords when Saul offered to make David his Son in Law by giving Merab to him he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter therefore saith Who am I and what is my life or my Fathers Family in Israel that I should be Son in Law to the King 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter he speaks again after the same manner Verse 23. And it is said afterwards that it pleased David well to be the Kings Son in Law Verse 26. So saith a gracious heart with modesty and humility sensible of it's own nothingnesse Lord what am I but a Worm a Wretch a dead Dogge I am a Sinner and so were my Progenitours there is nothing in them or me why thou shouldest make choice of me to be thy Son The Soul admires this condescendency of the Lord and accounts this Sonship worth all as it is said of Theodosius that he more gloried in being the Servant of Christ than the Emperour of the East You that are Carnal are Enemies and Strangers to God you that are called are his Friends and acquaintance the other are Servants in the lowest sence you Sons in a special sence The spouse of Christ is called the Kings Daughter Ps 45. 13. Such honour such dignity have all his Saints what aspiring is there in the world after greatnesse renown honour insatiable thirsts unwearied labouring for these things till Men loose their credit reputation honour lives yea and Soules too but they are not to be compared with this they are but twinkling Starres to this shining Sun 7. Sanctification Those that are effectually S. 7 called are called to be Holy in the whole course of their lives So saith the Apostle God hath not called us unto uncleannesse but unto Holinesse These Heavenly Courtiers go all in the white clothing of Sanctity the Children of the great King are dressed in the soft raiments of Piety and grace they walk in clean paths they follow Holinesse not to persecute but Heb. 12. 14. to practice it not to drive it from them but to draw it to them not with loathing but with love They have given up their names to Christ and they would not defile their nature with sin they have taken Christs pay and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not do the Devil service they study and care to walk with God like Enoch and are careful to look to the Garden of their hearts in which God hath set the Plants of grace that the Serpent get not in It is their John 4. 34. meat and drink to do the will of their Father with Christ they have put on Christ by Faith in effectual calling and they would not make Provision for the Flesh to fulfil the lusts thereof Rom. 13. 14. They have put off their coat of sin and they are loath to put it on again they have washed their feet and they are unwilling to defile them as the Spouse is brought in speaking though in another way Cantic 5. 3. I onely allude if you enquire or look for a Man or Woman that is effectually called one may say he is not here in the way of sin but he is risen you shall find them in the way of grace the narrow strait way in the path of Piety Thou that art yet unchanged art still in the dirty miry road of impiety with the Dogg and the Sow thou delightest in filthinesse thou art swearing blaspheming drinking gaming cheating scoffing lying reviling Prov. 5. 14. vide Jun. in â—â—c Pares cum â—â—â—itus Thou art not onely almost but altogether in all evil in the midst of the Congregation and assembly that is openly before all Thou hast thine haunt with vain persons and keepest company with dissemblers but the converted
of Christianity but the fire and heat will soon take off all this Paint your Blossomes and Buds will fall with an easy gust you will go back by as many degrees as ever you went forward and though a Saint to seeming in youth yet in old age you may turn Devil yea sooner too and so make good Sancti juvenes Satanici senes the Devils Proverb if you be onely called and are not also effectually called artificial Religion and made Piety is never durable or long-lived rootelesse flourishes will soon be saplesse and hang their heads if the Garment of your Profession be not made of the Sempiterno and Perpetuano of true grace it wil soon wear out If you put not the woofe of an inward work to the warpe of an outward shew you will never make strong Cloth fit for a Saints back The power of Godlinesse will stand where the forme dareth not shew it's head True Saints prove Standers when others turn starters This is your happinesse ye Children ye Sons and Daughters of grace ye shall hold out and continue Let not this breed security and sloth in you but rather confidence and courage and caution Let 1 Cor. 10. 12. him that standeth take heed least he fall If you would stand take heed you do not fall if you would not fall take heed that you stand if you would be sure you must not be secure 10 Glorification The last effect or consequence S. 10 of effectual calling is glory and happinesse in the highest Heavens this I put in the last place as the greatest of all what can be said more than glory enjoyment of God beholding his face for ever And this belongs onely to the effectually called as in the Text Verse Whom he called them he justified and whom he justified them he glorified They shall as certainly be glorified as it were done already and this Peter also teacheth when he saith Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you 1 Pet. 1. 3 4. Here he speaketh of being begotten again which is all one with effectual calling and by that Inheritance incorruptible reserved in Heaven is meant no other than glory It is undefiled and therefore suitable to them it is incorruptible and cannot perish and therefore they need not fear it shall decay or be lost during their stay on Earth while they are at home in the body and absent from the Lord gracious ones shall be glorious ones Holy ones shall be happy ones The effectually called shall be Eternally crowned Those that have Sanctifying goodness in possession have saving greatness in reversion All the rest of the consequences of effectual calling before mentioned are not enough the Lord will also give Heaven as the perfection and accomplishment of them all He hath given grace and he will give glory and no good Ps 84. 11 12. thing will he withhold from them that walk uprightly O Lord God of Hosts blessed is the man that trusteth in thee that is called by thee The Lord called them to make them fit for Heaven for by nature we are as contrary to Heaven as to the way thereunto though we little think it and therefore have it they shall Giving Col. 1. 11 12. thanks unto the Father you see neither Peter before nor Paul now quoted can mention it without Doxology and we should imitate them Which hath made us meet to be Partakers of the Inheritance of the Saints in Light what is that but Heaven and how did he make them meet why that followes Who hath delivered us from the power of darknesse and hath translated us unto the Kingdom of his dear Son Colos 1. 11 12. What is delivering from the power of darknesse but the bringing of a Soul out of an Estate of nature which is done in effectual calling But as for you that are in your sins for all your challenge Heaven glory is none of yours this Scepter shall never be put into the sinful hands the Crowns of this Kingdom shall never circle the heads that are void of the right knowledg of Jesus Christ unrighteous ones shall not enter in at the Gates of the new Jerusalem living and dying in your sins you shall ever be excluded and shut out let the serious thoughts of it daunt thy Spirit and stop thy course Heaven is not for all Aula coelestis non suscipit nisi Sanctos pios onely for some it is the City House Mansion onely of the Saints amongst the Sons of men onely converted ones shall be Courtiers there CHAP. IX VIII The subject of effectual calling or whom God doth call IN the next place according to the method propounded I am to shew you who they are who the Lord doth thus call for they are not all but some not many but a few and this I shall comprize under three heads 1. His Elect Those whom the Lord hath S. 1 predestinated and elected to glory those he calleth to grace whom he hath chosen for himself those he calleth to himself Election was Praedestinatio est causa gratiae gloriae Aqui. therefore Vocation shall be Vocation is therefore Election hath been The one goeth before the other certainly followeth after whom he had in his heart by Eternal Predestination those he bringeth to his hand by timely regeneration The Text speaketh this plain Whom he did predestinate them he also called And v. 28. foregoing To them that are the called according to his purpose God Elected but some and therefore doth effectually call but some he calleth homeward many he calleth home but his chosen he calleth into the bosome of the Church even those that are rejected into the bosome of Christ onely those that are elected He calleth not all in the world but some out of the world Election and effectual calling though they keep not time yet they keep Company what the number of the one is that is the number of the other The calling of God hath it's bounds it's limits out of which it doth not passe The Lord saith to it as to the waves of the Sea hitherto shalt thou go and not further It is not tied to place Countrey manners parts gifts or the like but onely to the Elect whosoever are not Elect shall not be effectually called whosoever are Elect shall be effectually called The Lord knoweth who are his and he will find them out First their names are written in God's Book then God's grace is wrought in their hearts God first marks them and then moulds them First registreth them and then reneweth them first takes their names then turns their natures multitudes there are whose names are not in Heaven multitudes there are who shall never attain to true grace we may suppose
the Lord to say not all men but all mine shall be called and as Christ in another case I speak John 13. 18. not of you all I know whom I have chosen And yet we must not first seek for Election and by that think to make out calling but must first look that effectual calling be sure and then there is no doubt to be made of Election If the former viz. calling like the premises be firme and good the latter viz. Election like the conclusion naturally followes We must begin at that link of the Chain at that round of the Ladder that is next to the Earth and so climbe to Heaven We can more distinctly see the Heaven by looking downward into a Well than by looking upward into the Aire Election is to be seen in the Copy rather than original 2. Some of all sorts Not all of every kind S. 2 but some of every kind calling is not restrained Genera singulorum non singula generum or tied up to a particular Rank and degree of people altogether God hath of all sorts in the Nursery of his Church all kinds of Trees in his Spiritual Eden He planteth the Cedar the Shittah the Myrtle the Oyle-tree the Pine and the Box-tree together There were brought into the Arke all Creatures in the general though not in the particular the kinds of them though not the individuums It is and may be a fit Embleme of the true Church of God The Lord calleth some of every quality and condition and yet for all this but a few chosen and made gracious he calleth some of both sexes some men and some women as Luke 1. 5 6. Zechary and Elizabeth some of great sâ—â—â—ure as it is like the Fathers of the first age of the world some of little stature and body 2 Cor. 10. 1 10. Luke 19. 3. Josh 2. Heb. 11. 31. as Paul and Zacheus some Free-men and some bond-men 1 Corinth 7. 22. Some that live out of the pale of the Church as Rahab others that live in the bosome of the Church as the truely converted Jews some Preachers for all Preachers are not converted the Lord convert the unconverted among them that while they Preach to others themselves may not be 1 Cor. 9. 27. cast away and some people as those that were wrought upon 2 Acts 37. 41. Some great sinners 2 Chron. 33. 12 13. as Manasses some lesse as Davids and others of whose sins before conversion we find little upon record in Scripture Some Children of bad Parents as Josiah the 2 Chron. 34. 1 2. Son of evil Amon as well as Children of good Parents as Manasses the Son of Hezekiah though this infringeth not that good observation that God keeps up his Church for the greater part of it in the Families and posterities of his Saints and Servants Some youths as Samuel began with God in his long Coats D. H. as one saith some in their elder years though the Examples of them be more rare some that lived in the former ages of the world and some that live in the latter age of the world we find in Scripture David a King effectually called Abijah a Prince Obadiah a Courtier 1 Kings 14. 13. 1. Kings 18. 3. The Elect Lady to whom St. John wrote his second Epistle Theophilus a Gentleman Rich Abraham Poor Lazarus Lois the Grand-mother Eunice the Mother Timothy the Grand-Child Philemon the Master Onesimus the Servant Luke the Physitian Zenas the Lawyer Simon Tit. 3. 13. Acts 9. 43. the Tanner Joseph a Carpenter Cornelius a Captain Lydia a Purple seller Dorcas a Seamster Jacob a Shepherd Aquila and Priscilla Tent-makers yea and the Jaylor in the Acts of the Apostles Acts 16. 30. The Lord calls some of all sorts and Sizes of all parts and Professions some of all times and tempers 3. The inferiour sort Though the Lord S. 3 calleth some of all sorts yet mostly and usually the common inferiour sort of people Not the very rich mighty ones of the world nor the beggerly poor as the Apostle tells the Corinthians For ye see your calling Brethren how that not many wise men after the flesh nor many mighty nor many Noble are called but God hath chosen the foolish things of the world to confound the wise And so goeth on 1 Cor. 1. 26 27. The seeds of grace most commonly I say most commonly Perk. on Revel c. 1. v. 6. mistake me not fall upon and thrive in the middle sort of ground the rich and wise ones of the world are too lusty a soile and Turn all to weeds the beggerly poor are too lean a soile and bring forth nothing but Briars and Thorns they being individua vaga a vagrant idle wretched loose kind of people incorporated into no Society either civil or Ecclesiastical as one long since very well observed Perkins Treat of callings and present experience gainsayeth it not height of wealth and potency depth of want and poverty are great obstacles to effectual calling and grace these do ponere obicem Barre the door against a calling and a knocking Christ which made Agur to desire the mean between the Pinnacle of dalliancing Prosperity and the pit of desperate adversity and to live in the middle Region where he might be neerest the Spirits breathings Two things have I required of thee deny me them not before I die Remove far from me Vanity and lies give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of my God in vain Prov. 30. 7 8 9. Fulnesse usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breeds forgetfulnesse and therefore the Lord gives his people a caution against it Deut. 6. 11 12. And what the Fruits are that grow upon the Root of abundance the Apostle sheweth plainly 1 Tim. 6. 9 10. Though God can put choice graffs into the stock of greatnesse and therefore counselleth Timothy to give a charge and lesson to rich men by themseves Verse 17. And highly commends the mean Verses 6 7 8. How few Examples in the word experiences in the Christian world of very poor ones savingly wrought upon a curse to be Vagabonds and Beggers Psal 109. 10. The blessing of the seed of the righteous to be kept from it Psal 37. 25. Not but that upon some extraordinary emergencies they may lie between the teeth of some biting hardship for a season and did not the Lord take care that there should be no beggerly poor among the Israelites Deut. 15. 4. Which is a Political Appendix to the eighth Commandment and is understood of extream poverty And wherefore Vid. Cal. Ainsw in loc were all the moral ceremonial and judicial Laws among them but to be meanes to Holinesse and props of Piety Not but that the Lord can work where and upon whom he
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
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
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
some have that others have not they are beholding to the mint for it and not the mine to grace and not to nature It is the stamp of the image of the King of Heaven that makes any to passe for currant coine more than others those whom God intends to make Princes in his Kingdom hereafter he will educate and tutour by his spirit accordingly Those that run with the wicked unto all excesse of riot here shall in vain expect to be parted from them at the day of the resurrection Those that shall wear Kings Robs in Heaven must wear Saints Robs on Earth Many would fain differ from others at last that delight with them in the self same lusts many long to dye the death of the righteous but they are loath to live the life of the righteous Numb 23. 10. the heires of glory and of wrath are known and distinguished by their coates though both come into the world clad with the same home-spun cloth of natural pollution yet such as are Gods he will change their habit and make them garments of the well-wrought Web of Grace dipt in the blood of Jesus Christ Application of the means the Lord will Rea. 4 effectually call home his chosen ones that so S. 4 they may use all those meanes that he hath appointed to bring them to Heaven by The Lord bringeth to Heaven though not for nor because yet in the use of his own instituted means Therefore are we exhorted to labour to enter into the rest Heb. 4. 11. there are many rounds and steps in the spiritual ladder whereby souls must ascend to Heaven There is pious prayer right repentance hearty hearing serious searching much meditation filial fear careful caution none of which can be used and managed aright without a principle of grace no hand can well handle spiritual weapons but that of a Saint Though but one way yet many means to Heaven the working word sealing Sacraments feasting fasting which none can use spiritually but Saints No Heaven without faith they could not enter in because of their unbelief c. Heb. 3. 19. and to whom is it given to believe but to the effectually called There must be enduring in holiness or no entring into happiness he that shall endure unto the end the same shall be saved Math. 24. 13. and can they hold out in the wayes of grace that never set foot in Regnum coelorum vim patitur Luke 13. 29. them There must be a striving and pressing to get into Heaven and can they strive who have no life and is there life till conversion There must be a running in the heavenly 1 Cor. 9. 24. Psal 119. 132. Curramus sequamur Christum 1 Tim. 6. 12. 1 Cor. 11. 1. race and can they run the way of Gods commandements who never had enlarged hearts There must be a spiritual fighting which cannot be without a saving faith There must be a resisting of sin which cannot be without relying on Christ There must be an exact imitation of Christ which none can attain to but those that have effectual vocation from Christ Gods people cannot win Heaven and wear Math. 20. it yet they must labour in the vineyard and though they cannot work for it in the way of causality yet they must work before they come to it in obedience to Gods command It is true Heaven is not the wayes of the best performances and duties yet religious and gracious actings are the way to Heaven Though meanes have not a dram of merit in them yet the neglect of them bars and shuts up Heaven gate what God hath appointed as precedents of glory cannot be slighted withsin and danger and can any do them to acceptation without the spirit of sanctification operations must have suitable essences means must be trodden as the path to Heaven and the soul must have life before it can foot it in his way as a late worthy divine first treating of the new birth in the Mr. Ambrose his prima media c. next place layes down the means duties and ordinances wherein a Christian is to walk as in the path that leads from his new birth to everlasting life The second Part. CHAP. I. XIII The use and application of the whole THus I have done with the doctrinal part I come now to the applicatory part by S. 1 the help of the Lord I have run through these heads and now by the same help I shall endeavour to apply them to the heart I have hitherto been as it were building and rigging the ship in the Dock of explication it is time now that we launch it forth into the Sea of application that spiritual doctrine may be useful ministers must be careful that they be not useless the arrowes of the Almighty taken out of the quiver of his word must not be shot at rovers but at buts they must not be shot at random in the open aire but must be levelled and directed at the black of sin so have the faithful messengers of the Lord done from time to time when Nathan had first spoken to David parabolically he then speaks to him particularly and saith Thou art the man 2 Sam. 2. 7. and so doth Paul speak first generally and then specially Col. 1. 20 21. Ministers must rise in the practical as well as the comtemplative part of their discourses or else they Dr. Stoughton flye and fall with the lark as one saith If the bread and loaf of life be set forth and the Stewards of the houshold give not every one their portion shall they be advantaged If the leather be cut and the salve spread and not applied and fastened to the sore how shall the cure be done Now the sores and thoubles of the soul are these 1. The dulnesse of the understanding to which we shall apply information 2. The deadnesse and searednesse of the conscience to such we must administer the bitter pills of terrour and reproof 3. The disconsolatenesse of the spirit which must be remedied by the cordial of comfort 4. The deceitfulnesse and unskilfulnesse of the heart which must be rectified by notes and marks of trial 5. The perversnesse of the will and affections which must be healed by the lenitive of perswasions Therefore the uses we shall make of this point shall be these in order 1. Didactical or for Information 2. Catacritical or for Condemnation 3. Elenctical or for Reprehension 4. Paracletical or for Consolation 5. Diacritical or for Examination 6. Parenetical or for Exhortation And the dear blessed spirit be assistant to me S. 2 in my writing and you in your reading oh that these lines might be blessed to thy life Take heed thou loose not thy labour for in so doing thou mayst loose thy soul I shall endeavour to propound to thee nothing but the will of God I pray thee therefore turn not thy back upon it I should be loath for thy sake this book should come
into thine hand if thou refuse to let it into thine heart CHAP. II. I. Vse for information IS it thus that the Lord doth effectually call his predestinated by such means and at such times and as we have hitherto shewed then from hence we may learn these things for we may gather instructions not onely from the substance but also from the circumstance of the doctrine 1. The paucity of the predestinated This S. 1 truth may plainly be read in the face of the Ad coeleste regnum pauci perducuntur doctrine The number of the predestinated and purified are alike the latter is but small therefore also the former every one is ready to think that their names are written in the Register of Heaven and that they are pricked for happinesse when they hear of Eternal glory and future greatnesse of sitting down with Abraham Isaac and Jacob at the Banquet of endlesse joy of that true Golden never aging age from self-love they conceit with Haman that there is none whom the King of Heaven Esth 6. 6. would delight to honour more than themselves Most are excluded and yet they include themselves the number of those that are appointed to life is great in it self yet but small comparatively There are but a few that are chosen Matth. 22. 14. They are like the gleaning Isai 17. 6. of Grapes or as the shaking of an Olive tree two or three Berries in the top of the uttermost bough c. as the Lord speaketh in another case one of a City and two of a Family Jer. 3. 14. The Scripture speaketh this in many places Many will seek to enter in but shall not be able Luke 13. 24. They are called a little Flock a remnant and is not this most plain Luke 12. 32. for how few are there that are truely called and the Lord calleth none but his predestinated All fancy that they shall be saved when but few can find that they are sanctified Many presume of glory when but few partake of grace How few of true converts to be found in Families and Towns yet many concluders there are of Eternal felicity when Christ said one of you shall betray me it made all to question themselves Though we hear that many perish a few predestinated as few called yet every one is secure This is self deceit and desperate folly 2. The priority of a change Then people S. 2 must have a change upon them before they can know that they are chosen Though Election be before grace in existence yet grace is before Election in evidence The former is first in the ordination of God the latter is first in manifestation to us Though Election be not for foreseen Faith yet untill Faith one cannot see Election Conclusion of Election upon the premises of truth of grace are built upon a Rock impregnable against all the assaults of the Gates of Hell Conclusions of Election meerly from fancy self-love strong perswasions of our own hearts sinfully fathered upon the Spirit of God for it's motions without real grodnesse are built upon the sand and though they may brave it for a time and hold up their heads in a calme yet there is a storm a coming that will sink them beyond possibility of recovery Those that conclude Election without grace will be as much non-plus'd at doomes day as that speechlesse man was Matt. 22. 11 12. If we can find a saving work in our hearts let us conclude and spare not Thus doth the Apostle in behalf of the Thessal your work of Faith and labour of love and patience of hope in our Lord Jesus Christ knowing Brethren beloved your Election of God 1 Thessal 1. 3 4. First their graces of Faith love and hope with their Fruits are mentioned and then Election We can never find our selves in Gods heart by Eternal appointment till we find God in our hearts by gracious actings Friends and Christian Reader you do exceedingly against your selves when you think God hath chosen you and you have never chosen him Many have had their hearts hardened and their destruction hastened by such erroneous conclusions 3. The infelicity of natural people In effectual S. 3 calling the soul is brought to Christ and made one with him Then to be in a natural estate and condition is such as the very thoughts thereof might affright and scare one For all such have nothing to do with Christ The Apostle tells the Ephesians that at that time viz. while they dwellt in the Region of nature they were without Christ Ephes 2. 12. What can be said more to the amplifying of misery Such have nothing to do with Christs merit nor with his Spirit they have none of his love none of his life none of his pardon none of his promises If without Christ who is all in Merito à Christo auspicatur tanquam omnium promissionum Scopo Bez. in loc all then without all that is good for he is the root and foundation of al the rest as the Apostle intimateth by his order without effectual calling a manor woman is none of Christs spouse nor Sister None of his Friend nor favourite whilest people are in their sins they are like branches cut off from the body of the Tree and yet those that are wholly strangers to the work of effectual calling and have not a dram of true saving grace will challenge great acquaintance with and Interest in Christ and will claime kindred of him though they have not the least of his blood running in their veines you may perswade your selves but you can never perswade God that Christ is yours and for all your presumption your end will be destruction to be without Christ is to be without communion with God without the compasse of the promises the Covenant of grace And if you be without Christ you Aut cum Christo aut cum Diabolo nos esse oportet nec locus est medii must be with the Devil Variously may the unhappinesse of a natural condition be delineated but to be without Christ is the blackest and darkest Character thereof that can be given Till you come to be made partakers of his nature you can claim no priviledge from his offices To be garmentlesse friendlesse fatherlesse mony-lesse houselesse meatlesse is nothing to being Christlesse Those may be repaired and redeemed by something that is better but this want can be compensated and made up by nothing That is a pitiful but this a peerlesse condition That is doleful but this is dismal that is a low but this a lost estate It is true Christ died for sinners the righteous Rom. 5 8. for the unrighteous but when he unites them to himself he makes them live as Saints for any to pretend they have the Royal Scarlet of imputed righteousnesse when they are not dressed with the Linnen garments of inherent righteousnesse is presumption of an high nature which will render them liars and leave them
naked to their Eternal shame without the intervention of special grace so long as you keep in the walk of sin in the road of nature Christ and your Souls are far asunder Oh that the Lord would cause the scales to fall from peoples eyes that he would change their Note and turn their time and make them say Oh that Christ were mine which may be instead of saying Christ is mine which is not 4. The pedigree of grace In the next place S. 4 we may take notice of the original of grace whence it comes for the doctrine saith God doth effectually call It is then not an earth but heaven-born thing If we enquire for the descent of it we must ascend above the Stars It is a beam of the eternal Sun a spark of the eternal fire a dropling of the everlasting fountain It is Gods hand that sets this slip in Gratiâ Dei non nostra potestate in melius mutamur the garden of the heart It springeth not from natural inclination but from the Almighty his operation It doth not rise like water fetched by pumping but falls like pearly precious dew from Heaven It oweth his being not to humane acquisition but to divine infusion The Lord hath often told us thus much in Scripture and yet we are ready to sacrifice to our own nets This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts Heb. 8. 10. This is but the copy of an old grant which we have in the 31. of Jeremy and the 31 32. verses c. and in the 36. of Ezek. 26 27. verses where you have the word I five times in two verses and who is it that speaks thus but the Lord mighty and powerfull Who can do it as well as say it and who doth do it wherever it is done This gift cometh from the bonity and bounty of the Lord If any soul can make out the truth of grace within let it say It is not in Rom. 9. 16. him that wills nor in him that runs but in God that sheweth mercy and when it is prostrated on earth upon its knees with humility let its heart be elevated to Heaven with gratitude I think this might well be the Embleme of a Christian a large heart wide open to Heaven the deaf ears perforated breathing forth flames of zeal written on both sides with Scripture truths an hand in the clouds as from Heaven hovering about it with this Motto which was Paul's By the grace of God I am what I am 1 Cor. 15. 10. The store of grace that Saints have comes out of Gods treasury their rich cloathing from his Wardrobe their currant coine from his Exchequer their choice flowers from his Eden The Apostle useth this as a means to fetch off the Corinthians from glorying in men and to fix their thoughts upon God when he saith I have planted Apollo watered ministerially but God gave the increase yea and the beginning too magisterially 1 Cor. 3. 6. The will and the work are both of Gods good Phil. 2. 13. pleasure for who is sufficient of themselves to think so much as a good thought 2 Cor. 3. 5. Heb. 12. 2. Incassum laborat in acquisitione virtutum qui eas alibi quam in Christo quaerit It is the Lord that is the α and the ω the author and finisher of Faith The Lord Christ not excluding his Father but the Lord and his Christ They are not to be regarded that slight the means and God may justly reject those that eye the means onely and forget himself which are nothing without his acting It is most true that of him and through him and to him are all things Rom. 11. 36. 5. The dependency of mans salvation S. 5 Then all that concerns mans salvation is from God and his grace for effectual calling which is the first work is from God and his gift Until effectual calling no justification no adoption no growth nor perseverance in grace no assurance no glory nor Heaven They are all entailed upon effectual calling are the inseparable concomitants thereof Therefore if we owe the one to the Lord Causa causae est causa causati we are beholding to him also for all the rest not only the foundation but the superstructure not only the bottom but also the top-stone of spiritual temples are of the Lords laying The whole of salvation is to be ascribed to the Lord By grace ye are saved Ephes 2. 8. Conversion is the first distinguishing and changing work that passeth upon a man or woman without which they could not be fit and meet for any after favour now if that first Col. 1. 12. work whereupon all after works do depend have its dependance upon and its being from the Lord and his grace then certainly all the rest must depend upon the Lord All that souls have from the beginning to the end from the first to the last comes from the womb of Gods grace the upper rooms as well as the lower are of his building There is not the least ingredient that goeth to the making up of a mans happinesse but is to be found in the Lords Paradise every stair from the cell of nature to the chair of glory is of the Lords own laying There is not the least iota or title in the Alphabet of Salvation but is written by the finger of God We cannot say that ought from a change to a crown is our creature for all is framed and fashioned by the hand of the Lord So that it may be truly said to every Saint What hast thou that thou hast not received 1 Cor. 4. 7. Grace is by the Lords gift conversion by his call pardon from his pity sanctification from his Spirit perseverance by his power glory of his own grant The whole fabrick and building leaneth upon the arms of the Almighty that the Lord may say I bear up the Pillars thereof The Fathers will the Sons worth and the Spirits work are the three supporters of salvation and founders of mans felicity the one purposeth the other purchaseth and the last perfecteth All must be set upon the Lords account The Text speaketh it plain It is he that predestinateth calleth justifieth and glorifieth The first middle and last things of a Christian do live move and have their being in the Lord so that when we go to take our pen and set down our spiritual receits we may well say Inprimis for Predestination item for vocation item for justification sonship and glory and all these received of the Lord the most higst possessour of Heaven and Earth and my most gracious Father and may add all our spirings are in thee Let us not give Gods glory Ps 87. 7. to another let all go in his name for all is from his grace and power though some be first others
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
which such Quis mortem temporalem metuat cui aeterna vita promittitur cannot do as we have shewed in the former head If spirituals be absent temporals will prove but miserable comforters Though now you hold up your heads and blank at nothing and you laugh at the shaking of the spears and account darts as stubble yet in your moneth Job 41. 29. when you come to be gravid and go bigge with the sorrow of languishing sicknesses and fear of approaching death you will change your tone and sing another song if you be not as bad or worse than the Devil for he hath such a sence of his condition that it makes him to tremble Thus you see what a dreadful condition all are in that are not effectually called no comfort present or future none in life or in death none in earthly and common none in Heavenly and spiritual good things They may well have their name changed Jer. 20. 3. and be called Magor-Missabib fear round about for there is just cause they should be a terrour to themselves CHAP. IV. III. Vse For reprehension IN the next place this Doctrine reads a Juniper S. 1 Lecture to such as look not after this work of effectual calling and sharply chideth those that have opposed and stood out against the cals of God have you lived in the bosome of the Church all this while and are not yet in the bosome of Christ are there so many witnesses of Gods calling and no evidence of your answer Hath God called to you to awake and are your eyes together still hath he called to you to arise and do you still rest upon the couch of iniquitie Hath the Lord stretched out his hands and thou not regarded Hast thou turned the deaf eare to his voice Hast thou snibbed the spirit muzzelled the mouth of truth bruised the buds of grace stopped the stirrings murdered the motions to holinesse thou deservest to be lashed with reproof till thine eye weep and thy sides bleed You have heard before now that whom the Lord predestinateth them he calleth and you are never sollicitous Omnes sumus in minimis cauti in maximis negligentes about it You have had no serious thoughts about it nay you have done what in you lieth to hinder this work in your selves and others You have not praied nor endeavoured for it the desire of your soul hath not gone out with earnest longings for this work nay shut not up the Book do not go your wayes but stand still till you have gone through this use bear your chiding patiently and let your eare hearken to the reproof of life Prov. 15. 31. that you may abide among the wise If you turn your back and stop your ear there is no hope for you nay hath not grace been a grievance pietie needlesse precisenesse the new birth a burden duty a disparagement in your conceit and estimation Have you spent all your dayes in Gospel places and under Gospel means and yet are unchanged still why do you resist the Holy Ghost Do you not know that in thus doing you forsake your own mercies sin against your soul Do you think you were born a Saint and need no regeneration alas you are mistaken for with David you were shapen in iniquity and in sin did your Mother conceive you You must be born Ps 51. 5. Nullus vitam in qua natus est bene finiet nisi renatus antequam finiatur again as well as born or you will never do well Or do you think it is enough to be a Christian in the general so are the Papists or that it is enough to be a Protestant so are many that live in known and open sins or that it is enough to be civil or outwardly religious so are many who yet deny the power Truely the foulnesse of your waies declares the 2 Tim. 2. 5. folly of your thoughts and your conversations will shew that there are such cogitations within what hast passed all this time in the world and yet never passed the streights of the new birth Have so many years gone over your head and the work of grace never come upon your heart Oh that you would be heartily ashamed of this Are you not at one time or other convinced that your condition is not good towards God and that you are not in an estate of grace Though you keep your head above water and cherish some raw hopes of your good plight and that you shall be saved arising either from love to your self as if that must needs be which you could wish or from presumption that the generalitie shall be saved and are in condition good enough or from ignorance taking that to be grace which is not and thinking that repentance may be had when you list and think you have most need of it at the last when death comes Yet upon more serious thoughts you have misgivings of spirit that all is not well which makes such thoughts unwelcome guests to you and for all your bravadoes yet you never yet durst adventure upon the work of examination or view your self by Scripture light for fear the issue and result should not correspond to your present hopes and thoughts Is it nothing to be in such a condition wherein thou hast no truth of grace as thou art who never wast converted and changed Is it nothing to have the Lord bring his action against thee for standing out against him and to threaten to execute the Law of retaliation upon thee and to pay thee in thine own coyn as he doth when he saith Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at naught all my counsel and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh Prov. 1. 24 25 26. This is a dreadfull hearing every word hath its weight what shall the Lord call and sinners not come shall he reprove and they refuse shall he offer and they oppose he counsel and they contemn shall the great God be thus condescending and wilt thou be no more corresponding It will be a vain plea to say thou canst not effectually call thy self such excuses and defences Causa patrocinio non bona major erit will increase and not decrease thy fault For you can oppose and with a stiff-neck resist the grace of God You have not heard nor read nor kept Godly company c. as you might besides God hath made a gracious promise of giving his spirit and this spirit hath Prov. 1. 23. come and you have given it churlish use and frowned it out of doores Is it nothing to hear the Lord thundring against thee as he did against his old people the Jews And now because ye have done all these works saith the Lord and I spake unto you rising up early and speaking but ye heard not and I called you but
things are most unknown Multa scienda nesciuntur and the most needlesse most known and if people have not right apprehensions of effectual calling how can they have zealous affections for it unseen things are unsought In the confusion of Babel they understood not one Ignoti nulla cupido another so by the fall of man came such confusion upon the understanding that people know not the language of the Lord and when he calls for repentance conversion and bids them Ezek. 18. 31. make them new hearts they know not what these things mean They take this work to be a Star of the lesser magnitude when it is a Star of the greater magnitude The Lord calls for the heart My Son give me thine heart Prov. 23. 26. And such are peoples misconceits that they give him the hand The Lord calls for the power and they mistaking give him the forme The Lord calleth for sincerity in the inward parts and they give him conformity in the outward profession The Lord calls for the conscience within and they give him nothing but compliance without They know not the nature of it They do not rightly conceive the parts and properties the dignity and excellency thereof They think there is such a thing but wherein the formality of it consisteth they do not apprehend for they are carnal and natural Now the natural man as he receiveth not so neither doth he perceive the things of God for they are spiritually 1 Cor. 2. 14. discerned They are many strains above the reach of his capacity above the touch of his apprehension Hence it is that they set not upon this work when called to it and that they go away without practice when such things are preached unto them Hence when exhorted to it they know not how to enter upon it and when advised they know not how to addresse themselves to it misunderstanding of the object must needs marre the undertaking of the subject nor will this be any excusation but rather an accusation of them because this and Mala voluntate unus quisque miser efficitur the rest of the evil crew that follow spring chiefly and principally from the will for people neither know nor will know They love to be Children in such things and care not for the estate of man-hood wherein childish things should be put away Turn them to the these things and they have hardly a Primmer knowledge of them In other things what a deal of capacity in the conceiving of them and therefore a deal of dexterity in the acting them but here how shallow low and mean are peoples thoughts Their eyes are blinded their minds obscured and yet it is strange that people should be in the dark when pregnant light shines upon them Though people have these things opened and unfolded to them yet that they should not see into the nature of them is very sad That the Doctrine of effectual calling or repentance from dead works for they are all one which is an element and principle of piety and therefore put into the Christians Catechisme by the Author to the Hebrews should be so little known though often Heb. 6. 1. 2. conned so little seated in the head though so often said by heart is matter of admiration This is the great Remora and let in the way Till they get over this stile they cannot come into the field of grace Till you know the meaning of this work truely you cannot expect to be mended throughly 2. Of the need of calling People have not S. 19 right apprehensions of the need of this work of effectual calling and hence also it comes to passe that they are no more careful about it nor desirous that it passe upon them where the necessity of any thing is not seriously apprehended there actual endeavours will never be suitably extended Great is the force of need and the sence thereof to set the heart on desiring and the hand on doing and he that knows his need of any thing which he conceives to be of weight and moment will through fire and water for the attainment thereof necessity will take no denial and knows how to object against all excuses and put-offs But though a thing were of never so great excellency and utility that it were the marrow of their comforts the life of their souls yea the key of Heaven yet if their eye were not opened to see this their desires and endeavours would keep their hands in their bosome and never put forth themselves to do ought Now how needful is effectual calling and a sanctifying and saving change upon the whole man If we look upon it as the mind of God as a mean to Heaven we Necessitas praecepti medij Luk. 10 42 shall see it is needful as Christ said to Martha so may we of this One thing is needful viz. to hearken to and obey the call of Christ It is needful for people if they would be saved and who will not professe desires that way If they would have a throne in glory it is needful If they would live for ever if they would escape everlasting burnings it is needful But people are as carelesse hereof as if either there were no God no Heaven no Hell or as if they had found out some other passage to Heaven so long as people's need is unknown so long their negligence will be uncured so long as people think they are safe without it so long they will never be careful to be saved with it and so long as they think they are well without it they will not readily have a will unto it It is strange that they should not know how needful it is which is superlatively needful It is so needful poor soul that unlesse thou be effectually called thou must be eternally cursed so needful that if thou be not changed thou canst never possibly be crowned that if thou be not cleansed thou shalt never be glorified that if thou be not sanctified thou canst never be saved By nature thou art an enemy to Col. 1. 21. God in thy mind by wicked works and therefore must be renewed or thou canst never walk Amos 3 3. with God in the streets of the new Jerusalem For can two walk together except they be agreed Be thou what or who thou wilt be if thou be not drawn to God by grace thou wilt be damned in Hell If thou wert the Son of my Mother or the fruit of mine own body I must tell thee that if this work be not done and passe upon thee thou must needs be undone and perish for ever If thou wert as potent as Alexander as rich as Croesus as subtle as Achitophel as beautiful as Absalom as strong as Sampson yet without this passe-port thou canst not be pardoned nor partaker of glory so indispensably and absolutely necessary is this work that we may say Non aqua non igni non aere pluribus locis
these things you bestow your time you will hardly to better bend your mind Two works especially of divers and contrary natures cannot be followed to purpose and if calling be not effectual it is not of proof 5. Want of attention People set not themselves S 26 to mind what is spoken and without heart-minding there is little likelihood of heart-mending They do not hide that seed in the furrows of their heart which is sown by the Ministers hand The not heeding the word is a great cause of not having the work The word not pondered in the mind is unlike to be a means of purifying the man many think Verba Dei quae aure percipitis mente retinete it enough to give it the hearing though they refuse it entertainment Hearing without heeding will bring little good to the soul People many times give as little regard to the truth as to a tale The word is the means of effectual calling if that be not minded it is like to have little effect upon a man or woman The word is to be heard with both ears when people hear they do not hear as if it were for their life they consider not the reality of what is spoken nor the special reference it hath to them They are not careful that nothing fall to the ground of that which falleth from heaven It is said of Lydia that she heard Act. 16. 14. and attended to the things which were spoken of Paul The way to acquaintance with the Spirit 's work is attendance to the Spirit 's word But people when they hear things of concernment look upon them as customary many things of weight and worth are propounded to them which they slightly run over and do not ruminate this is the great cause of their spiritual uncleannesse because they chew not the cud There must be attention without avocation conscionable careful hearers reach to something when others sive-like let out as much and as oft as let in People are told of their condition which did they consider they would look after a restitution They hear the nature of sin the news of a Saviour of the quality of grace the necessity of Christ which were they more often in their serious meditation there were some more hopes of their spiritual mutation We see Christ so intent upon his work that the had not liberty to eat bread and every Christian Mark 3. 20 21. should be a follower of Christ I have read of one Nicias a Painter who was so earnest Plutarch in his work of painting that he forgat his meals and would ask his servants whether he had dined or no. But alas in things of an higher yea an incomparable nature people have only their bodies present while their souls are absent They do not gather up nor call in their spirits and affections and center Hoc age them upon the business in hand and to this purpose doth the Lord complain of his people under Ezekiel's Ministry that they did afford Ezek. 33. 31. a personal appearance but did not accord to a spiritual attendance that they did hear the word but did not heart it for their heart was truanting abroad after their covetousness while they tasked their bodies to an outward correspondency People give no diligent heed and hence it is that they have no dutiful hearts Quid vobis plus esse videtur verbum Dei aut corpus Christi Non minus est reus qui verbū Dei negligenter audiverit quam ille qui corpus Christi in terrā negligentia sua cadere permisit They hear only for fashion and not to be fashioned by the word otherwise they would hear not only with their heads but also with their hearts The words of the Lord are no common words no ordinary sayings that they should be so much slighted It is a great offence to God and a great obstacle to our souls good not carefully to mind what is propounded for it is delivered to us and to our use and by this means it becomes uselesse This hath been the marring of many an ones soul because they have minded the word no more hearing more for complement than for conversion for custome than for conscience If thou go on in this negligent carelesse way of hearing wherein thou art thou art not like to be converted without attention and intention of mind there is like to be no retention of memory and without both no likelihood of contrition for thy sins The word not heeded will little help thee it argueth a fatal darknesse of peoples spirits that they should fancy health from the hearing of the word when they are not watchful in waiting upon it It sheweth that delusions prevail far upon them that they can think to be saved by that which they do not savour to be savingly converted by that which they do not seriously consider If ever you would have sin let out you must see that the word be let in 6. Others conversation This is a great S. 27 hinderance to the work of effectual calling People see others neglect it and not look after it and they do so too it is too usual to follow the examples of the most and not the best Presidents are usually prevalent we are more Plus valent exempla quam praecepta Perkins Rev. 3. 4. ready to follow the ways of man than the word of God It is a foul sin saith one that keeps many from Religion and brings them to destruction when they will live after the manner of the world They see their superiours confident though they be not converted They see them footing it in the fair way of formal profession and they judge it presumption for themselves which are as inferiours to step before them and get into the strict path of fervent piety It is judged of the world a piece of incivility and want of breeding to desire or endeavour to be better then our betters our rich and wise neighbours say people have not this work upon them which Ministers so speak of and yet they are men and women of some worth They have understanding and know what they do and we hope we shall not do amisse if we tread in their steps This is a great block in the way at which many so stumble that they tumble into hell Children follow their Parents Servants their Masters the Cottager the Courtier the Tenant his Landlord the Peasant the Prince and most do write after the Copies Vivitur exemplo that their superiours set them Many are ready to say as the Samaritan woman Art thou greater then our father Jacob And did not Joh. 4. 12. the Pharisees object this to the officers that seemed to have some good inclination to Christ Have any of the rulers or the Pharisees Joh. 7. 48. believed on him But it is not safe to sail by their compasse which is not right set nor to follow them who know not the way
gratis data est manifestatio gratiae gratum facientis Aquin. thee from eternity and the counter-pane of his everlasting thoughts to them who are called according to his purpose Rom. 8. 28. It is the product of his purpose the execution of his intention To have a certain token of predestination is a transcendent priviledge With such a consideration doth the Lord comfort Jeremiah saying Before I formed thee in the belly I knew thee c. Jer. 1. 5. Would not the knowledge of predestination be such a fire as would make thee through hot would it not make thee to hold up thine head with comfort and cheer and revive thee though thou wert ready to give up the ghost nay there are no men and women in the world that can conclude they are elected but you If the divine nature be wrought in your heart you may 2 Pet. 1. 4. conclude that your name is written in heaven and the conclusion will be so strong that you may lay your whole weight upon it and it will not bend under you If you be made conformable to God's Law you may affirm you are inrolled in the heavenly list which to know is the bond of spiritual peace a bulwark against adversity so that you may from under the wing of such apprehensions and conclusions laugh to scorn approaching annoyances Who in their right minds but would account it a very cheap pennyworth if they could purchase the knowledge of election though with the expense of the world which none can have but the holy none can reach but the renewed None can conclude they are in God's roll but those that walk according to God's rule None can conclude they are predestinated but they that are purified What a staff to stay thee a cordial to comfort thee a rock to rest on then hast thou who art in an estate of grace Thou art through grace partaker of saving conversion thank God for thy portion of stable conclusions Thou canst make such a Syllogism which will pose many good Schollers 2. The surenesse of salvation Thou who S. 3 art sanctified art as sure of salvation as if thou hadst it already Thou hast the ground though not the act of assurance living gracionsly Beatitudo nostra futura non praesens thou mayst be sure thou shalt live gloriously and though thou hast not eternal life in present possession yet thou hast it in future reversion Thou art a Saint on earth thou mayst be sure thou shalt be a Saint in heaven Thou art one of the Church militant in truth there is no question but thou shalt be one of the Church triumphant in the end Thou art pure wheat in God's field thou shalt assuredly be gathered into his garner being made a new creature thou hast hope sure and stedfast as an anchor of the soul which Heb. 6. 19. entreth into that within the vail The Apostle tells the Ephesians that they were called in one Ephes 4. 4. hope of their calling Effectual calling gives hope of eternal crowning As thou mayst look backward and see what thou wast from eternity as we have shewed so thou mayst look forward and see what thou shalt be to eternity Thou art upon that stream which will undoubtedly carry thee down into the Ocean of blisse Thou art in that way which will assuredly maugre the Divel and all his devices lead to the gates of the City of God Heaven is entailed upon holinesse and the crown is appointed for the converts head what though doubts beset thee in thy road like high-way men and thou art molested with the invasion of fears yet thou shalt get home safe at last and arrive at thy desired haven If while thou live thou be translated from darknesse to light from death to life surely when thou diest thou shalt be translated from earth to heaven If thou go not to heaven none 1 Pet. 4. 18. Jus ad rem non in re shall It is true the righteous shall scarcely be saved and it is as true the righteous shall surely be saved Though thou be not in heaven yet thou hast a right to it The conveyance is made and signed and sealed it is a deed of gift to thee to have and to hold for ever and there is no variablenesse nor shadow of turning with the Lord you that Jam. 1. 17. are godly take your bread and eat it with thanksgiving you that are ungodly hands off I speak not to you all but only to the altered This messe is only for Benjamins you have so much ground to be sure of eternal life that you are already upon the borders of the Land of Canaan for grace is glory begun and this is life eternal to know God and Christ whom he hath sent Though the Joh. 17. 3. Gratia nihil aliud est quam quaedam inchoatio gloriae in nobis Aquin. Heb. 11. 1. storms come and the waves arise yet you shall not be cast away you may be as sure of immortality as of that whereof already you have the actual enjoyment For faith is and should be the substance of things hoped for the evidence of things not seen and should make that present which is absent that neer which is far off If word promises oath of God are sufficient grounds for any to lean on then you may build upon it that you shall have Heb. 6. 17. heaven no lesse then if you had it 3. The safety of perswasion When such S. 4 have perswasions of comfort they are usually from the spirit and are right The wicked perswade themselves that they are alive to God that they are beloved of God but such perswasions are but false fires and they do only in their dream say Aha I am warm I have seen the fire They lull their spirits asleep with Siren songs and their perswasions are no other than Satans delusions and their souls destruction Full and compleat comfort thou canst not expect who art in an estate of grace for while in this valley thou art never like to see the clear face of the Sun of comfort without a showre such happinesse being reserved for the upper region of glory which is free from these changes Here hope and despair keep vicissitudes and alternate course But when this Sun shines upon thine head thou mayst have cause to think it is the Spirit 's Rom. 8. 14 15 16. hand that removes the cloud For the Apostle joyns the Spirit 's witnesse and the Spirit 's works together The Spirit 's comfortable perswasions and gracious operations he links together not but that God's people may conclude comfort upon a false ground However the matter of the conclusion is firm though the manner be not in form and when they have secret intimations and special apprehensions of the pardon of their sins of their part in the. Covenant it is true as a proposition though not as a conclusion because such things do belong only to such
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
calls it the high calling of God in Jesus Christ Phil. 3. 14. The Angels in heaven have not an higher calling saith one Mr. Burroughs of contentment page 177. Thou art called to be a son a daughter a spouse to Jesus Christ a Priest a King Thou mayst well take the wall of all ranks and conditions in the world The Princes Potentates and great men of the world think they move in a lofty sphere but thou that hast grace art in the highest Orb. Thy calling is to have fellowship with Angels communion with God union to Christ Thou art called to be one of the heavenly Court a child of salvation and an heir of happinesse There is no calling in the world comparable to thine other are earthly callings but this is an heavenly they are to temporal good but this to eternal grace they to worldly accommodations but this to worthy relations Since God hath called thee to an estate of grace he hath called thee to a better condition than if he had set the best made transitory crown upon thine head As thou art a man thy condition may be low but as thou art a Saint it is lofty Though there be rich Shop-keepers in chief Cities yet thou art an humble door-keeper in the house of God though others be outwardly called to Nobility yet thou art inwardly called to Piety Set the flowre of your comfort in this pot of water and it will not wither but hold fresh a great while Thou mayst sing to think that the Lord hath raised up thee a poor creature out of the dust and lifted thee a needy soul out of the dunghil of Psal 113. 7 8. a natural condition that by grace he might set thee with Princes even with the Princes of his own people The calling of a Saint in order and degree is the first and chief and hath the preheminence of all the callings of the world CHAP. VI. 5. Vse for examination Is it thus that the Lord doth effectually call S. 1 those whom he did predestinate then we ought to put our selves into the ballances of the sanctuary to see if we be weight to bring our selves to the touch-stone to try whether we be gold or drosse and with the candle of the Lord to make diligent search and see if we can find grace To go to our closet to shut the door upon us and commune with our own heart that we may know what our condition is whether we be effectually called or no we are too too loth to take a view of our selves By serious examinations we come to self-representations many an one take themselves to be converted when they are not and so go on in presumption and many think they are not when they are and so go on in desperation and all for want of spiritual scrutiny and inquisition we had need see that our apprehensions be right in businesse of so great moment mis-thoughts may make a soul miscarry to all eternity Oh dear friends be willing to lay your selves to the line and to make use of these ensuing marks and do that which you do throughly in this work Deceits in spirituals are most dangerous and therefore I am the more sollicitous concerning you lay all works aside I beseech you to know the state of your poor Multo magis ad rem pertinet qualis tibi quam qualis aliis videaris 2 Cor. 13. 5. souls content not your selves that others have good thoughts of you but labour to know the truth of your selves Do as the Apostle counsels Examine your selves whether you be in the faith prove your own selves c. Those that prove not themselves are not like to be approved of God For the better managing of this use I shall speak 1. Negatively 2. Affirmatively First Shew what effectual calling is not Secondly Shew what it is 1. Negatively If we see what effectual calling is not we shall the better see what it S. 2 is The negation will be a foil to the affirmation And here I shall speak 1. Of those things that are more remote from 2. Of those things which are more neerly related to effectual calling 1. Of those things that are more remote S. 3 and they are several 1. Gifts and parts are not effectual calling S. 4 Many have good gifts yet never had any good grace parts and piety come out of two several Countreys every grace is a good gift but every good gift is not grace There are gifts of knowledge memory discourse prayer preaching where there is no grace of conversion There may be the embalmings of one that is spiritually dead but are not life The Divel hath great knowledge yet no grace Many shall say in that day Lord Lord have Matth. 7. 22. Gratia elevat hominem ad vitam quae est supra conditionem omnis creatae naturae we not prophesied in thy name and in thy name have cast out divels c. but Christ would not own them Gifts carry no further then nature but grace doth you may have natural abilities without spiritual activity many make bad use of their good parts like the green worm which in Spring devours the leaves and buds of flowers and fruits and turns their sap to deadly poyson Parts and gifts are an outward grace to those that have them but they are not inward grace you may know much of the word of God in the Scripture and yet know none of the work of God in your heart 2. Good education good parents and godly relations are not effectual calling many S. 5 think they are born good if but descended of pious parentage and that spiritual life as well as temporal livings are entailed upon them and come by inheritance a pious parent may have impious posterity and gracious fathers gracelesse children Those that have such thoughts provide but a weak string for their bow Godly parents may say to their children as the wise virgins to the foolish Go and get grace for your selves for we have not Mat. 25. 9. enough for our selves The Pharisees thought their condition could not be bad who were descended from so good a stock therefore John the Baptist bids them bring forth fruits meet for repentance not think to say within themselves that they had Abraham to their Mattb. 3. 8 9. father If you be not like your good parents in faith as well as feature it is nothing Bad Manasseh was the son of good Hezekiah and 2 Chro. 32. Hezekiah the good son of a bad father Ishmael was Abraham's Esau was Isaac's son and what of this This made good Mr. Bolton when he lay dying to tell his children that they would not dare to meet him at the tribunal of Christ in an unregenerate condition Holy parents bring forth unholy children those that are truly godly are godly personally not personately for themselves not for others It is true children may fare the Alterius beatitudine nemo fit beatus better
a great harvest of Saints Heaven is the desire of many when hell is their desert most desire the Saints paradise when but few care for the Saints piety many who prosecute their sinful lusts will yet earnestly petition for eternal life and would fain be triumphant that care not for being militant he is no right souldier that would wear the crown but is loth to fight to win the field desires of heaven are Non impetrat a deo bonum quod poscit qui ejus legi non obedit in vain unless there be duty on earth He that loatheth grace may yet long for glory yet such desires pass for current coyn with the unskilful multitude and having such desires they think that all is well with them 6. To take delight in and to be taken with the S. 21 preaching of the word is not grace there are that love preaching and yet care not for practice there are those who never were effectually called that yet may account a Minister in his work as one that sings a pleasant song they are content to hear the word of Ezek. 33 32. God but care not for the work of grace the word may please their fancy and yet not prevail with them for faith they may delight to hear the sound and never desire to understand the sense they may countenance the minister Quaerit anima verbum eui consentiat ad correctionem Mark 6. 20. and not consent to his message Such an one was Herod who feared John Baptist and observed him and when he heard him he did many things and heard him gladly and yet lived in his sins He heard the word but he did not hold it Many are taken with the parts and gifts of a Minister and it is that string that sounds sweetliest in their ear they may hear to fill their table-books and never fill the tables of their heart they may love to walk in the dew and soft showres of heavenly doctrine and yet provide that it shall not wet them to the skin one may delight to wait upon the best means and yet continue in their bad manners to be taken with the word and not taken by the word is not true conversion the word may sound sweetly aloft in the ear and never settle savingly below in the heart it may be musick to your sense and not meat to your soul 7. One may desire the prayers of God's S. 22 people and yet not be a Saint the prayers of the godly may be craved and yet their profession may be carped at Wicked men may beg their requests for the renewing of trouble but not for the removing of their temper they may desire an interest in their supplications and yet never imitate them in their sanctification Wretched Pharaoh desired righteous Moses to pray for him Intreat the Lord that there be no more mighty thundrings c. Exod. 9. 28. Moses was a great man in his books I 'le warrant and yet he was glad to make use of Moses beads Open enemies to godliness may yet be willing to have the help of the godly there needs no grace to make one desirous to have the Saints pass Thus it was with Simon Magus also who desired Peter c. to pray to the Lord for him that none of those things which they had spoken might come upon him Acts 8. 24. Those may crave the prayers of others that never had grace to pray for themselves others prayers and to desire the benefit of them is good but it is not grace 8. Nay even a wicked man may so far S. 23 deny himself as to justifie God in his punishing dispensations one may confess God's justice and yet continue in an unjust estate the heart that hath no grace may accuse it self and excuse the Almighty may lay the blame at its own door and vindicate the Lord's dealings Impunitum non debet esse peccatum and acknowledge its sufferings just because it hath been a sinner and yet never accept of the Spirit 's motions and calls to grace And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for The Lord is righteous and I Exod. 9. 27. and my people are wicked Now doth he as it were lie at God's foot who yet had an heart that would flie in God's face one may say they have deserved all that is come upon them and yet never sincerely desire the spirit of grace to come unto them one may say they are wicked in their ways worthy of wrath and yet never open to the Lord nor obey his laws many do thus stoop when they are in the snare and fetters who never knew what it was to be swayed by the soveraignty of grace 9. Yet further may a wicked man go There S. 24 may be an outward solemn mourning and yet no inward saving melting the eyes may open their flood-gates and yet the heart not weep carnation-tears one may afflict themselves on fast days and yet not affect a fast from sin Ahab had not true grace and yet 1 Kings 21. 29. he could grant thus much such was his humiliation that the eye of heaven took notice of it one may lie in sackcloth and yet have sin lodge in the heart there may be a bowing down the head and yet no breaking of the Quando sic poenites ut tibi amarum sapiat in animâ quod ante dulce fuit in vitâ jam tum bene ingemiscis ad Deum heart the outward man may be afflicted for sin and yet the inward stand affected to sin there may be solemnity in mourning and yet no sanctity in the mind one may spend themselves with fasting praying and weeping and not speed the work of grace in their souls the body may be brought down by such means and the soul not benefited nor builded up there may be an heavy countenance and yet no heavenly compliance 10. In the next place there may be a promising S. 25 of amendment and yet grace may never ripen in the heart there may be heat and sap enough to bring forth blossomes but no fruit Thus did Pharaoh and I will let you Exod. 9. 28. go and ye shall stay no longer Here were good words but no good works saying and doing are two things There is a fair tree that hath Natural Histor L. Veruulam double blossomes but bringeth forth no fruit many are free to promise but fast when they come to pay they are trees full of leaves but no apples they will say what God would have and yet do as themselves list like the son in the Gospel that said I go Sir but went Matth. 21 31. not They are very forward for subscription but as backward when it comes to action one may be a Christian in tongue and not in truth 11. There may be amendment in some S. 26 things and yet no grace There may be a partial and yet no perfect
reformation there may be a doing of something and yet no soundness there may be a forsaking of some sin and not of all sin many are better than Vitam uniuscujusque conversâ— inchoatio blanda permulcet aspera medietas probat plena post perfectio roborat Matth. 27. 3 4 5. they were and yet not so good as they should be they have their conversation something rectified and yet their conversion is not right they only are truly holy that are wholly turned there may be a facing to the right and not a facing to the right about there may be a vomiting up some filthiness and yet the stomack remain filthy still Judas brought back the 30. pieces of silver and threw them down in the Temple of God but brought not back his heart to lay it down at the feet of the God of the Temple So Pharaoh at last condescended Exod. 8. 25 28. to let the people of Israel go sacrifice in the wilderness nay further he gave them leave to take their little ones with them which he denied before and yet we cannot make out that Pharaoh was truly changed men may leave some of their sins and yet not Exod. 10. 8 24. love the God of Sion they may stop some wide gaps and yet their hearts not be currently fenced with grace Thus you see how much there is that is not pure gold how many there are who if they be weighed in right ballances will be found too light many steps one may take and never reach the mount of true grace All these will prove but like waxen wings that will melt with the Sun's heat they look well but they have no life in them they bear a goodly port but they are not the power of godliness those that have all these qualifications and no more at the most are but almost Christians how many come short of these things and yet these things come short of grace 2. Affirmatively Having shewed what is S. 27 not effectual calling now we come to shew what it is and that two ways 1. Relatively by way of opposition 2. Absolutely by way of position 1. Relatively we shall shew what it is in opposition to those things that are not it S. 28 1. And first in opposition to those things S. 29 that are of the first rank 2. And secondly in opposition to those things that are of the second rank 1. For things of the first rank some of them 1. Not gifts but grace and sanctity in heart S. 30 and life are effectual calling and signs thereof Bonum gratiae unius est majus bono naturae totius universi Aquin. not common but special and saving gifts an ounce of true holiness is worth pounds of eminent gifts not good gifts but the gift of good a little true humility in the heart is more worth than a great deal of knowledge in the Non dona sed bona head a stammering prayer coming from grace in the heart is more pleasing to God than that which is more eloquent and hath no grace in it Though a soul cannot pray as it should do though it cannot speak but sigh yet if it proceed from the spirit it is acceptable to Rom. 8. 26. God The widows two mites were more than the great offerings the little grace that the Luke 21. 4. righteous have is better than the rich gifts that the wicked may have a drop of true grace is better than an ocean of common talents a lark is worth a kite 2. Not confidences of any kind but true joy discovers effectual calling 1. Such joy as proceeds from sorrow Assurances S. 31 are more strongly built when founded Fit plerumque ut in ipsis piis fletibus gaudii claritas erumpat John 16. 20. Mat. 5. 4. in the depth of humiliation Musick yields the sweetest strains upon the water saving and sanctifying comforts have usually a sable usher You shall be sorrowful but your sorrow shall be turned into joy Blessed are they that mourn for they shall be comforted 2. Such as is in the use of Sacraments word prayer and the exercise of graces or else it is S. 32 naught The triumphing of the wicked is short Job 20. 5. c. The joy of many comes in at a wrong door true spiritual mirth always loves to make use of spiritual means to contemn the ordinances and yet have strong confidences and presumptions is sadly to be suspected If the fire be not fed by this fuel it is a sign it was never fetched from heaven the stream of true joy runs always in the channel of duties and ordinances 3. Not to go according to conscience simply S. 33 but to go according to it as guided and inlightned by the word and spirit is effectual calling There is but one Law-giver and Jam. 4. 12. that is God the legislative power is not in conscience if conscience receive not its law Regula regulata priusquam regulans Conscientia bona est aula Dei habitaculum spiritus S. from God it cannot rule thee rightly conscience must be ruled before it can rule if the conscience be not good God keeps not his court nor hath the spirit its mansion in thy mind Conscience in God's people in the effectually called is not Lord paramount but acknowledgeth it self to be under the power of heaven 4. Not to take up this or that opinion c. S. 34 but to adhere to Christ to be of his mind and party is effectual calling Let the same mind Phil. 2. 5. be in you which was in Christ Christians must 1 Cor. 11. 1. be followers of Christ but of others no further Ego sum via veritas vita tanquam diceret qua vis ire ego sum via quo vis ire ego sum veritas ubi vis permanere ego sum vita than they follow Christ they are to wear the livery of Christ He is a true Saint that truly sides with Christ it matters not who are file-leaders and of the foremost rank of this that way if Christ as Captain go not before Parts taking is but faction Christ-owning is true faith He is the way the truth and the life as he hath said John 14. 6. To imitate Christ in his words and works is true grace He is the great Apostle and high Priest of our profession He. b 3. 1. As they said We know no King but Caesar so saith a gracious soul I know no King but Christ Him I desire to own for my Lord and Master 2. For those things that are of the second rank 1. Not confession of sin with the tongue but S. 35 confession of sin in truth argueth effectual calling the mind must bear a part in it as well as the mouth a noise may strike the ear Confessio peccatorum in corde ante quam os petat exauditur Psal 51. 17. Hos 7. 14. and never affect the mind so it
mine house I will offer it to the Lord. So saith such a soul in this case whatsoever sin I find have at it I will spare neither one nor other little nor great But this will not an ungodly man do he may defie some sins and delight in others Herod did spit out some evils but his incest was too sweet a morsel to be forced out of his mouth a godly soul looketh upon sin as sin and so comes to hate it with a perfect hatred I hate every false way saith Psal 119. 104. David Mark every false way Partiality towards sin argues an unsanctified heart that yet delights in sin 3. A tender conscience They that are effectually S. 62 called have hearts afraid of sin ready to Semper conscientia servi Dei humilis esse debet tristis relent and melt at the occasion of sin or judgement their hearts are like the thin ice of a small frost which a small weight will break over the heart of an ungodly wretch you may drive cart-loads of sin and never make him bend under the burden let whole volleys of comminations be discharged against him he startles no more than a man wholly deaf at the noise of thunder common ordinary sins they can swallow and make no bones of them they laugh at the ratling and shaking of the spear and account denuntiations of woe things not to be much feared But it is far otherwise with a godly soul it is all on a sweat at the thoughts of putting forth its hand though but to a small sin and is so strait-laced that it cannot endure that sin should put its hand or one of its fingers between It is afraid of those sins which like thorns rend the skin of Christ as well as those which like spears pierce his sides I hate vain thoughts saith David though but thoughts and Psal 119. 113. those but vain a very little matter will soon make such an ones conscience to bleed they are very scrupulous about sin they are also afraid of God's judgements when the Lion of Psal 119. 120. the tribe of Judah roars they tremble nay when they see their heavenly father beating any of their brethren it makes them stand quivering and shaking all the while if threatned they weep like tender hearted children A tender conscience is a companion of true conversion a mended heart is a melting heart It is like Josiah whose heart and conscience the 2 Chron. 34. 27. Lord commends for the tenderness and softness of it relenting affections and renewed dispositions are pairs search thine own heart concerning this temper neither great nor little sins it may be scare thee thou canst not melt for a small miscarriage if thou canst mourn for mighty transgressions that is all Thou dost not shake at the hearing of God's chiding if so thou art not effectually called 4. Timely caution Such have an heart so set S. 63 against sin that they are careful to avoid temptations and occasions thereto where grace is they shun sin not only in the performance but also in the preparative not only in the device of it but also in the desire to it not only in the act but in the allurement they know that Dum parvus est hostis interfice ut nequitia elidatur in semine sinful occasions are the high way to sinful actions they shun the scouts that they fall not into the hands of their spiritual enemies The Israelites might not marry with the sons and daughters of the Cananites for fear of drawing their hearts from God if the soul of a Saint be subject to such and such a sin in action it shuns it in cogitation Job made a covenant with his Job 31. 1. Psal 39. 1. eyes and David with his tongue Saints are careful to keep the powder and the match asunder and the spark from the tinder if they be more prone to be proud of any external accomodations they labour to deaden their affections to all temporal contentments if passionate they labour to avoid all occasions of anger As one Cotys an Heathen of whom I Plut. Mor. have read when his friend gave him a present of earthen pots and vessels curiously made but very brittle broke them all to pieces presently lest if his servants should casually break any of them he should be too angry for he was naturally cholerick Much more then should a Christian do so he carefully observeth his natural inclination that he may more vigorously oppose suitable temptations But thou thrustest thy self upon the mouth of the canon and comest neer to the snare thou fliest too neer the candle that it is no wonder if thou be caught and thy wings burnt this argues thou hast not grace 2. Obeying the Spirit Where there is converting S. 64 sanctification in the spirit there is cordial resignation to the Spirit those that are truly changed by the Spirit do throughly comply with the Spirit If that call they come they give up themselves to it not only at first in conversion but also afterwards in the whole course of their conversation they acknowledge it to be their Lord and accept of it for their leader they march under its conduct and are Sanctum semper opus in me spira ut cogitem compelle ut faciam Cant. 1. 4. willing to follow it as their commander If the Spirit say the word they presently set upon the work They say with the Spouse Draw us we will run after thee They are like the Centurion's servants if the Spirit say Go they go if it say Come they come if it say Run they run if it say Do this they do it but as for thee it is far otherwise The Spirit hath called to mortification of thy sin opposition against thy lust elevation of thine heart to renovation of repentance to actions of faith to resolution of thy will but alas though the Spirit call yet thou dost not hear or if hear yet not regard Where there is grace they obey the Spirit 's calls though contrary to flesh and blood but thou art as cross to the Spirit as may be you can yet remember the time when the Spirit spake to you perswaded and intreated you and yet you have snuffed at its motions It hath called you to diligence in duty perseverance in prayer heart-workings in hearing the word but you chuse to be ruled rather by the list of your own mind than the law of the Spirit 's mouth your cross spirit hath countermanded God's holy spirit It hath diswaded you from your sin sought to wean you from your wickedness but you have been refractory but a gracious heart listneth for the voice of the Spirit and when it calleth saith Here am I like a diligent scholler that willingly regards his Master's word The Spirit 's words are welcome its motions are musick its commands contenting unto those that are effectually called If the Spirit call at high mid-night they are
the godly p. ibid. Sect. 21. Another Objection answered Sect. 22. 2 Caution 1 Of Satanical delusions p. ibid. Sect. 23. 2 Of sinful communion p. 319 Sect. 24. 2 Consider the manner 1 With seriousness p. ibid. Sect. 25. 2 With soundness p. ibid. Sect. 26. 3 With Speediness p. ibid. Sect. 27. 3 One motive viz. The necessity thereof p. 320 Sect. 28. The conclusion of the whole p. ibid. Errata PAge 7. Line 21. for that read the p. 14. l. 6. for repenting r. relenting p 18. l. 26. for or r. for p. 22. l. 13. for could r. clouds p. 39. l. 8. for fall r. full p. 46. l. 30. for hand left r. left hand p. 64. l. 30. for dash r. clash p. 68. l. 33. for excellence r. excellency p. 69. l. 9. for ye r. the. p. 77. l. 4. for providency r. providence l. 21. for neale r. weale p. 80. l. 12. for face r. foot l. 29. for yet r. that p. 81. l. 4. for awake r. make l. 13. for sealed r. seated p. 82. l. 26. for sentence r. service p. 83. l. 4. for seek r. look p. 87. l. 15. for notionly r. notionally p. 88. l. 27. for intimate r. inmate p. 90. l. 14. for sins r. limbs p 92. l. 11. for salt r. sable p. 94. l. 14. for ministring r. ministery p. 99. l. 8. for terrible r. terribly l. 11. for Ministery r. 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is of very great concernment to know whether or no we be truly converted I request you my dear friends to set upon this work speedily and seriously delay it not a moment pray to God to teach you spiritual Arithmetick that you may know how rightly to cast up your souls account and if upon due search you find your selves effectually called then listen especially to the first part of the ensuing and last use and if you find your selves uncalled lend an ear and an eye heedfully to the latter part of it CHAP. VII 6. Vse for exhortation THere remains yet a further improvement S. 1 of this doctrine which is by way of counsel and perswasion and that to two sorts 1. Gracious ones Or 1. The godly 2. Graceless ones Or 2. The ungodly 1. To gracious ones and such as are effectually S. 2 called and I shall perswade such to these two things 1. Thankfulness to their heavenly Father 2. Faithfulness to their earthly Friends 1. To thankfulness to their heavenly Father If God do effectually call his predestinate S. 3 and you can make out you are so called O Gratias agere Deo possumus referre non possumus forget not the great duty of gratitude that lieth upon you Though you be unable to pay God for what he hath done yet be not unmindful to praise him for it Let him have the songs of Zion who hath saved you from your sins God hath brought you into an estate of holiness be much therefore in the returns of Hallelujahs Say as David My soul praise thou the Lord and all that is within Psal 103. 1. me praise his holy name Be much in Psalming his praise Learn of Paul to give thanks Col. 1. 12 13. unto the father who hath delivered thee from the power of darkness and hath translated thee into the Kingdom of his dear Son There is great reason there should be glory to God on high because of his good will to thee a sinful creature you cannot give too great thanks for whom God hath done so great things and that the musick may be the more melodious let the consort be maintained upon these three strings viz. 1. Thoughts 2. Words 3. Works 1. Let your thoughts be grateful let S. 4 gratitude be engraven on the thoughts of your soul the Lord is in your heart by sanctification let him be there also by admiration his thoughts have been upon you for your good let your thoughts be upon him for his glory and let them be swallowed up in the consideration of the work of conversion Luke 1. 43. Psa 48. 9. Optima beneficiorum custos est ipsa memoria beneficiorum And as she wondered that the Mother of her Lord should come to her so do thou that the Lord himself vouchsafeth thus to visit thee Christians should think of Christ's loving kindness in the midst of his Temple spiritual renovation should be followed by serious recordation carnal mens thoughts are taken up in contemplating their external accomodations why should not a Christians heart be taken up in considering their internal advantages Tho. Anello that made an insurrection in Naples some 8. years since could hardly sleep for thinking of his greatness how much more shouldest thou be transported with thoughts of God's graciousness Wonder at his work admire him for admitting thee into his bosome adore him for adoption Thou mayst well be at a loss in thy cogitations who hadst been lost in thy transgressions if he had not caused thee to live by conversion 2. Let your words be the trumpet of his S. 5 praise In his Temple doth every one speak of his glory Tell how he taught thee the truth Psal 29. 9. speak how he saved thee from thy sins declare how he delivered thee from spiritual death Come and hear all ye that fear the Lord and Psal 66. 16. Quid melius animo geramus ore promamus calamo explanemus quam Deo gratis Psal 149. 6 6. I will declare what he hath done for my soul Let others know what God hath done for thee let it not be confined within the narrow compass of thine own brest but let thy mouth be a means to convey it from thy heart to others heads especially communicate it to the Saints to those that are in the same predicament of grace with thy self Sing aloud upon thy bed and let the high praises of God be in thy mouth The Lord hath turned thee from sin to grace there is reason therefore thy tongue should be tuned to his glory say truly I was a vile sinner but the Lord through his grace hath planted in me the seeds of vertue I was nigh to perishing and destruction but the Lord prevented me with pity and deliverance let the glory of the Lord due to him for the conquering of your sins be born in triumph in the open chariot of sincere and serious expression 3. Let your works also be the Heralds of S. 6 his praise not only speak but do thankfulness if only oral and not real it is but complemental gratitude it may be in the tongue and not in truth it may be in words but is not of worth unless it be also in works let thankfulness be impressed and stamped upon your actions let them bear the image and character of your grateful mind grateful works from man suite well with a gracious work from God which are these three especially 1. An humble abasement 2. An heavenly improvement 3. An holy deportment 1. An humble abasement Walk self denyingly S. 7 and humbly with thy God when Saints bear a low sail they acknowledge their Father's gracious soveraignty God's honour is most advanced when his peoples hearts are most abased holy ones are called humble ones in Scripture of all the spiritual clothing in the Saints wardrobe humility best becomes Nihil excelsius humilitate them next to Christ's righteousness and speaks much the glory of their God what have they that they have not received therefore they should lie low in their own eyes self-denegation is their Saviour's exaltation humble souls are an ornament to their Father's house 2. An heavenly improvement Improve S. 8 and increase your talent of effectual calling stir up the gift of God that is in you husband your stock to purpose Take Peter's counsel Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ Now you have 2 Pet. 3. 18. a principle do not let it lie dead manage it to the main end draw it out into act receive not the grace of God in vain you know the doom of the idle servant that did not trade with his talent 3. An holy deportment Live like a Saint S. 9 let saving conversion be known by a suitable conversation let your doings be answerable to effectual calling I beseech you with Paul to walk worthy of the vocation wherewith ye Ephes 4. 1. Matth. 21. 30. are called Be
not like that son in Matthew that said I go Sir but went not Fight in the field against sin as those that have taken the Lord's press-money stand fast in the faith against winds and storms as those that are rooted in Christ if you profess your self to be a Saint by calling and not by carriage if you profess to be converted by the work of God and be not conformed to the word of God what is it In all carry your self as one that is born of God as one that is governed by the Spirit 2. Faithfulness to their earthly friends You that have grace and are effectually called look after your relations and friends families S. 10 and company doing what in you lieth that they may be effectually called as ye are one flesh so indeavour that ye may be one spirit There is no right love if it be not demonstrated by a spiritual care you that are alive by grace O put on bowels of compassion towards your friends and acquaintance that are dead in sin Do these three things for them 1. Pity them 2. Pray for them 3. Preach to them 1. Pity them Bemoan and bewail their S. 11 condition Say with the Church in the Canticles We have a little sister and she hath no brests Cant. 8. 8. what shall we do for our sister in the day when she shall be spoken for Say I have a father brother sister mother husband wife cousen c. that are dear to me but I cannot perceive they are dear to God my loving friends but they have no living faith It is reported Plut. Mor. of the Egyptians Lybians c. that when their friends die they go down into the caves of the earth and deprive themselves of the light of the Sun because their dead friends enjoy Nihil ad misericordiam sic inclinat atque proprii periculi cogitatio it not So do thou pity the condition of any belonging to thee that are in spiritual darkness it is a condition to be condoled a misery to be mourned over none can tell the greatness of the misery but those that have tasted the goodness of mercy 2. Pray for them Be often at the throne S. 12 of grace for your friends that have no grace their state is such that there is need for them to be spoken for to the King of heaven One Xenophon in Plutarch said He never prayed that his son Gryllus might be long lived but that he might be a good man How much more should Saints thus pray for their relations and friends of one kind or other There are many that owe much to the prayers of their pious parents and friends say Lord make all mine to be thine let winged prayers make haste to heaven gates on the errand of your dear friends souls Real petitions may Oratio pura vacua non redibit be means to bring your friends to religious profession 3. Preach to them I mean private teaching S. 13 and counsel according to the sphear wherein God hath set you Teach your children Deut. 6. 7. admonish your friends exhort your acquaintance God makes counsel sometimes a means of conversion savoury admonition a means of the souls alteration do not spare right words it may please God to enliven them with force and vertue 2. To graceless ones and such as are not S. 14 effectually called Be you perswaded to look out for effectual calling and seek after it spread all your sails and flee away as fast from a natural condition as you can there is no safety in sitting still on natures seat Ob. But thou wilt say There are so many S. 15 sides and Sects I know not what to do Sol. Many indeed wil be of one religion because there are so many I shall here give two answers 1. Answ Thou mayst be of every part in a good sense 1. Thou mayst be a royalist for the King Christ and yet a Saint Psal 24. 7 8 9 10. 2. Episcopal the word signifies to oversee thou must oversee and watch thine heart with all diligence 3. Parliamentarian Thou mayst be one of and for the assembly of the first born Heb. 12. 23. 4. Presbyterian the word signifies elder so be thou an elder in regard of grace a grown man Ephes 4. 13. 5. Independent viz. upon all sublunary things and depend only upon God Psal 73. 25. 6. Anabaptist labour for a rebaptization for thy self and thine with the holy Ghost 7. Antinomian by the works of the Law shall none be justified 8. You may be of the family of love be much in love Rom. 13. 8. 9. A Libertine Rom. 6. 18. the Lord in mercy make thee such 10. A Perfectionist 2 Cor. 7. 1. 11. A Pointer Let all thine actions aim at Christ point at thy sins let thy finger be upon the sore keep to sound points and doctrines let them be founded upon Scripture for if the points you hold be not tagged with Scripture authority they will ravel out 12. An Antitrinitarian adore not the worlds trinity of profit pleasure and preferment 13. A Separatist viz. from sin 2 Cor. 6. 17. 14. A Seeker Isa 55. 6. 15. A Shaker or Quaker Hab. 3. 16. Psal 119. 120. Tremble at the thought of God's justice and power 16. An high Attainer Phil. 3. 12 14. labour after great things 17. A Ranter hast a mind to curse and swear do it spiritually Neh. 10. 29. Psal 119. 106. or to be drunk be so spiritually Psal 36. 8. the word signifies they shall be drunk with the fatness c. Ephes 5. 18. 2. Answ The more and the greater diversity of opinions and ways there are the more cautelous and careful thou oughtest to be to look after the right establishment of thy soul with grace Therefore notwithstanding look after effectual calling and as John 7. 37. on the last day of the feast our Saviour cried more earnestly so do I the more press this upon you this being the last day of speaking to this subject One of the Chamberlains of the King of Persia used to say to him every morning as he entred into his chamber Arise my Lord and have regard to those affairs for which the great God would have you to provide So say I to you Bestir you for the work of effectual calling for this is the will of God even your sanctification Oh let me prevail with you in the name of Christ it may be the last that I shall propound and the last that you shall hear What should you look after if not spiritual life what should you seek if not sanctity care for if not calling I shall back this use and so conclude all with these three things 1. Means 2. Manner 3. Motive Means The means I propound shall be by way of 1. Counsel 2. Caution 1. Counsel Make constant and conscionable S. 16 use of the ordinances of God reading hearing prayer meditation conference Read the Scriptures and good books dayly hear