Oh it is a blessed thing Auris bona est quae libenter audit utilia to have the ability and act of hearing that which is good Blessed are your eyes for they see and your ears for they hear Math. 13. 16. It is thy duty to hear much but not thy deed thy part but not thy practice He that hath ears to hear let him hear what the spirit saith to the Churches Revel 2. 7. and blessed is he that readeth and they that hear the words of this Prophecy But you come not at the word Verba Dei quae aure percipitis mente retinete or if you hear it outwardly yet you care not for holding it inwardly you had need never be out of Christs School never make any play dayes all dayes in the week had need be hearing dayes with thee you had need lay your eare close and catch all and not let any fall besides you but thou wilt purposly avoid the Church or meeting place thou wilt not come nigh the door of that house for weekly lectures thou neglectest them for Sabbath day Sermons thou art hardly drawn to them for good company thou carest not for coming amongst them and to hear their discourses of heavenly matters Thou art willing thine ears should be as wickets to let in wicked talk but art loath to open them as gates to let in worthy truths do you think you shall have any excuse who have been intrusted with such a talent as this is Shall you bee allowed to pleade with your tongue who have refused to hear with your ear Have you forgotten what the spirit saith He that turneth away his ear from hearing the Law even his prayer shall be abomination Pro. 28. 9. 3. Many will say they have no time which S. 8 is a poor excuse but it seems they think a bad one is better then none at all Have you time for the world and have you none for the word You can find time for that which you would and can you find no time for that which you should You have time for the body but it seems none for your book You Nemo vestrum parvi aestimet tempus quod in verbis consumitur otiosis have time for vain words and have you none for vertuous works God hath given you time for good duties and if you give it away to the Devil and sin will it be a currant excuse to say you had none You have time to riot but none to read you have time to hunt but none to hear say you have much ado to struggle with poverty and your day labour drinks up your time yet you find some hours to wast and spend impertinently Oh if you did but lay out that time in spiritual industry which you loyter away in sinful idlenesse how much might your soul be advantaged yet say you had no vacant time a wise man or woman Ephes 5. 16. would redeem and purchase some time out of the hand of bodily affaires and bestow it upon soul-concernments and would provide for the life of his spirit though with some losse to his flesh and yet be a gainer but say that in ordinary dayes an hours absence from the world which I will not which must not be granted to be present with God could not be dispensed with all and thy condition so hard-hearted that thou couldest not borrow a few sands of it yet thou hast the Sabbath-day free for this very end and purpose which is to be spent wholly for thine eternal good wherein thou art wholly to mind and look after grace and Heaven and if oni this day thou hadst but studied hard thou mghtest have been none of the meanest Scholars in the School of Christ Thou maiest not do the worlds works on this day and yet rather than thou wilt do ought for thy soul thou wilt trifle and truant away this golden season most wretchedly It is a great burden to thee to give a few hours attendance in publike assemblies How many vain words worldly yea wicked works passe from thee on that day The Sabbath is so irkesome to thee that thine heart many times saith as they When will the new Moon be gone that we may sell corn and the Sabbath that we may set forth wheate Amos 8. 5. You should have pleaded hard with the Lord on these dayes for grace and you have played it away You should have been searching the Scriptures which testifie of Christ and so might have attained John 5. 39. eternal life You should have been in your closet pouring out your soul before the Lord You should have been questioning your heart and laying the line to your life when alas many such dayes have passed over thine head and if thou cast up thine accounts thou wilt find there hath been nothing done for thy poor soul Thou knowest no more of Sabbath Sabbatum asinorum almost than the Oxe and the Asse that resteth from his labour Thou maiest not work on this day and yet thou wilt not mind thy soul Thou maiest not trade in the world and yet thou wilt not traffick to Heaven Oh will it not be terrible to think that thou hast had so many Subbaths and yet hast no sanctity that thou hast had so many hallowed daies and yet hast no holinesse That thou hadst rather sleep and passe away these daies with oscitancy and carelessenesse than strive to enter in at the streight gate of grace Thus this opponent is answered and this excuse if weighed in the sanctuarie ballances will be found too light Thou hast had time more than thou hast known what to do withall 4. Many would plead for themselves that S. 9 they have but weak wits and are but of small and mean understanding and they cannot sound the bottome of things that they read and hear their brains are so shallow that such things are riddles to them but yet they think they are crafty and witty enough in other things There are indeed problemes and hard Pascimur apertis exeâ—cemur obscuris questions in the word to pose the Schollers of the higher forme and there are easie things for those of lower capacities there are shallows where the Lamb may passe and depths for the Elephant to swim in The material fundamental things that are of absolute and indispensable necessity to salvation are written in such legible characters as it were that he that runs may read them They are all plain to him that understands to him that gives himself Prov 8. â— to knowledge They are printed with such a great letter that weak eyes may read them besides the Ministers of the word are the Captaines and chief of your forme whom God hath appointed to construe your part to you and to Job 33. 23. be interpreters to you of his mind and will They speak plain to you and stand over you and point you to every letter and word as it were with a fescue For precept
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-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
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
Vox Dei hominis GOD'S CALL FROM HEAVEN ECCHOED By Mans answer from Earth Or A Survey of EFFECTUAL CALLING In the Explication of its nature Distribution of it into its parts Illustration of it by its properties Confirmation of it by reasons Application of it by Vses Being the substance of several Sermons delivered to the people of Heveningham in Suffolk By J. Votier Minister of the Gospel When thou saidst Seek yea my face my heart said unto thee thy face Lord will I seek Psal 27. 8. LONDON Printed by T. C. for Nathanael Webb and William Grantham at the Bear in Paul's Church-yard neer the little North door of Pauls 1658. To his beloved people the inhabitants of Heveningham Suff. Christian Friends THese Sermons coming abroad into the world I thought meet to command them to visit and salute you where they first drew their breath They have formerly been preached to your ears they are now presented to your eyes the Lord print them upon your hearts I take it to be my duty though I be the lowermost of the ushers in Christ's School yet according to the measure of my talent to try all conclusions for the weal of your souls and how would mine heart be enlarged with thanks to the Lord if my poor endeavours might be crowned with succes and though these things have been communicated to you formerly yet because we are slow to receive and retain divine truths to write the same things that I have spoken to me shall not be grievous and to you I hope the Lord will make it safe Nay though my service for your souls in any kind were doubled yea treble yet should I abundantly rejoyce in the labour of the hardest tasks if thereby through the assistance of the Almighty I might see Satans forts taken and forces routed and sin marching out of your hearts and lives with bag and baggage and the Lord Jesus with the blessed train of his spirit's graces enthroned and set up in the midst of you To which end Iearnestly desire that the Lord would be pleased to bless this all my other labours that you would be pleased to accept of my counsel as in the Book so in this Epistle And that 1. More generally 2. More particularly with respect to the ensuing Treatise 1. More generally 1. Take heed of error and heresie They are reckoned in Scripture amongst the works of the flesh They are the secret underminers of that which is good notwithstanding their well-complexioned face 2. Get knowledge Ignorance is the root of iniquity In times of light to live in darkness is most sad 3. Do not imprison but improve your knowledge To him that knoweth to do good and doth it not to him it is sin with a witness Jam. 4. 17. Knowledge without grace is but like a jewel in a swines snout or a pearl in a toads head 4. Keep close to the Ordinances Keep up in your hearts a love to them Come once to slight and turn your back upon them and you put the reins into the Divels hands 5. Love sound and soulsearching preaching never distaste it it is best for your souls it is wholesome though not toothsome 6. Be much in examination of your selves weigh your selves in God's scales will you know every thing and be ignorant only of the state of your souls 7. Content not your selves with a form but look afte the power of godliness the name without the nature of a Christian will little avail you forget not what I have taught you from Matth. 7. 21. 8. Take heed of the world and the cares thereof Do not so fasten your thoughts to earth as to be strangers to heaven Be not so careful of your bodies as to be careless of your souls 9. Look to your families let Christ come in there Train up your children and servants religiously let your houses be as so many Churches Neglect here is the corrupted spring that sends forth puddle-streams into Ecclesiastical and Civil societies without the service of God your houses will be but the Divels shops 10. In your places discountenance sin and profaness encourage goodness Improve your power estate age c. for Christ's glory 11. Maintain love towards each other follow peace and holiness Love is an excellent grace 12. Be very careful to sanctifie the Lord's Sabbaths publikely and privately They are God's dole days be not unwilling to wait at the posts of his gates for his alms 2. More particularly with respect to the ensuing Treatise 1. Look upon this little piece as an help to bring to remembrance what hath formerly been taught you 2. Take the counsel therein as from your Minister Friend and Lover who earnestly desires your eternal salvation 3. Read it not out of novelty but conscience 4. Pray over it and for me that I may be the better enabled to discharge my duty in watching over your souls 5. Compare it with the Scriptures and so far as it harmonizeth with them embrace it I shall here put a period and conclude not ceasing to be mindful of you at the throne of grace and to make mention of you in my prayers who am Yours in the service of your souls J. V. To his respected Friends the inhabitants of Margarets of Ilkets-hal in Suff. My first Love LOve is strong That providence which brought me amongst you makes me love you that love time and absence have not obliterated but still like the Laurel it retains its greenness I served a full apprentiship with you in the Ministry of the Gospel wherein my design and desire was the conversion of your souls These papers I send after my former pains with you to second what I then taught you The Spirit as principal bless both the one and the other to you I called you often in the name of Christ to come to Christ and I hope it was not wholly without effect on some My love constrains me to call again in this ensuing Treatise which while you are reading I hope I shall be praying that God would prosper it to you Be convinced of the danger of a natural condition I have often touched on this string if it have jarred to you I wish the Lord would so temper your spirits that now it may be melodious I pray that he that succenturiates and is come in my room may reap the harvest of my seed-time and if what was sown and came up then but thin may grow up now to full ears of corn it shall through grace be a cordial to my spirit Love and cherish that light which burns among you Take heed of the infection of error Be diligent hearers and not only so but also dutiful practicers of the Word The Lord prevail with you and effectually call you unto himself that predestination from eternity may be manifested by your timely acceptance of Christ This is and shall be the prayer of Your unfeigned Lover J. V. From my house in Heveningham Feb. 4. 1657 8. To
his dear Consort and welbeloved Children Whose spititual welfare should I tender if not yours I cannot but interest you in this my publike as well as private services FOr thee Dear heart as my love here greeteth thee so thine to me to thy self I question not will put thee on seriously to view and hearken to this discourse as well as my other and former advices Here thou mayst try that grace which the Lord hath given thee to his glory and thine and my comfort and mayst be helped to make sure thy calling and election It is true I am as yet present with thee through mercy and thou with me but it is unknown unless in heaven how soon we may be snatched each out of others bosome for the cloud of death many times overcasts a fair morning and so have opportunity for information direction and counsel according to my talent But this may live when I am dead and by this means thou mayst have an admonishing husband present even when absent However it may prove subservient to thy souls advantage whether our time be less or more in this world As for you my dear Children I judge it not unmeet to commend these collections to you and as a father to command you to study them and to search your selves by them I have formerly had in my thoughts to draw up some admonitions and cautions for the good of your souls which as a father careful of your eternal weal I might leave with you as a fathers blessing as the best legacy I can bequeath to you but those being not hatched and these fledged and compleated I could not but put them into your hands not knowing though my self wtth your loving mother be in the prime of our years having but newly past the noon of Moses Psal 90. his youngest old man how short my time may be with you as also because the subject is of special concernment for you being born and brought forth in sin For what doctrine could I better lay before you than that of effectual calling shewing you what is grace and what not and what duty could I better lay upon you than that of conversion and repentance Young children like young plants had need be shored and underpropped with good admonitions I endeavour it in this Treatise as well as in my private teachings I have six of you in the land of the living Oh that the Lord would make you his So far as I know mine own heart though the heart of man and so mine is very deceitful I profess seriously that how low soever your condition should be for temporals yet if the Lord would be pleased to bestow a new heart upon you I should abundantly rejoyce yea more than to see you sit upon the highest pinacle of worldly advancement I am full of fears and desires in reference to your souls good and though now you be tender and young and so little sensible and not so fit for this or other books yet if it please God to lengthen out the thread of your lives which I pray for then take a word of advice from your father oh that God would bless it to you Study throughly the nature of original sin and that pravity that is diffused throughout your natures Remember that you are born in sin and so will live and die if not changed by grace The Lord change you for his Christ's sake Let the Scriptures be precious in your eyes they are the book of books read them often and heedfully Make great conscience of obedience to your parents and superiors Remember your creator in the days of your youth make good use of your young time flee youthful lusts take heed of the beginnings of sin beware of pride lying vain company c. Be willing to learn and be taught the things of God and your souls good I must contract or mine Epistles will swell too much Jesus Christ wash you with his blood cleanse you from the filth and guilt of sin make you the sons and daughters of the Lord Almighty The Lord make thee my dear yoke-fellow a Mother of Saints and more and more an Eunice to the fruit of thy womb So prays An affectionate husband and father tender of your souls good J. V. Heveningham Feb. 4. 1657 8. To his neer relations in the bonds of consanguinity and affinity and to all his loving friends and acquaintance in the City of London County of Suffolk and elsewhere Respected Kinsfolk and Acquaintance RElations and friendship are the pillars of human society great comforts of our lives love is the sinew of friendship and religion is the life of this love What is love without religion but a sensual affection and acquaintance without love but flattery and dissimulation so that religion is the centre to the lines of love and friendship and that wherein they live and have their being Non nobis solum nati sumus We were not born for our selves alone said the Heathen Orator And if for others for their good and if for their good then their best good or their good in the best respects thereof God made and knit us together in bonds not to further or let each other alone in sin which we are apt to do through the corruption of base flesh but to admonish and help each other on towards grace and glory Though I must confess I fail too much in the duty of every of my relations wherein I stand yet I bless God that he hath helped and encouraged me in some measure to deal with divers of you in the way of private admonition which I hope hath not been altogether fruitless It is a precious duty I wish it were more put in use and practice I have had sometimes wishes though the thing can hardly be attained that we might all meet together at some times especially we that are more neerly related to each other not only for civil society but also and principally for spiritual advantage In some measure I may have my desire meeting with you all by counsel and advice in this Book and oh that God would so bless it for which I desire to bend my knees and lift up mine heart every day that we might one day meet with each other in the presence of God in the highest heavens Come let me beg your hearts for the Lord let the words of a Brother Kinsman Friend in the name of Christ prevail with you Who knows but God allied me to and gave me acquaintance with any of you for such an end and purpose as this Some of you may be yet knee-deep and more in the clay of a natural condition standing at a great distance from the father of light The Lord pull your feet out and set them on the rock Christ Others of you may be washed and whited over with civility and common profession but remember that not every one that saith Lord Lord shall enter into the Kingdom of heaven Pardon me that I hint
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
Oh that this bread of life were mine How fit were these things for me and how suitable to my condition 7. Application The next Step that the Soul S. 8 takes as led by the hand of the Spirit is to the bosome of Jesus Christ It casteth it self by relying Faith upon the Son of God Now doth the Soul conclude like the Leprous Men in 2 Kings c. 7. begin that if it stand upon it's own bottom it must needs perish it 's destruction then is without the least uncertainty If it go to Christ it is sure it cannot hinder it self it may further it's self and therefore resolutely throwes it self at his door grasps him hangs about him and will not let him go and saith with Job Job 13. 15. Though he slay me yet will I trust in him And with the Woman of Canaan will not be beaten off from him Now the Soul goeth to the Horns of the Altar and there will it hold It runs to Christ makes him it 's Asylum it 's strong Tower of safety and Christi vulnera civitates refugii takes Sanctuary in his Wounds which are it's Cities of refuge to keep it from the fury of the Law It hath been hunted and worried and now runneth to this burrow for shelter It saith to Christ as Ruth to her Mother in Law Ruth 1. 16 17. Intreat me not to leave thee for whither thou goest O Jesus I will go where thou lodgest I will lodge thy God shall be my God yea and nothing no not death it self shall part thee and me Here it leans and stayes it self even upon the merits righteousnesse perfect obedience sufferings death Resurrection of an Almighty and most gracious Saviour and Redeemer And this is the first direct Act of Faith and that which is true justifying and saving Faith And this proceeds from the Work of God upon the Soul in the Implantation of grace whereof we spake before 8. Humiliation The next degree I conceive S. 9 is a mourning frame of Spirit differing from that which we called the fourth Step to wit Lamentation for that was legal but there is a Gospel repentance and sorrow which is the Fruit and Companion of Faith which though it may eye wrath and misery yet not those alone but now mourneth from Faith from a sight of Christ and I also conceive yet with submission to better Judgements for I desire to remember the Apostles Rule 1 Corinth 14. 32. The Spirits of the Prophets are subject to the Prophets I say I conceive that this Gospel repentance hath two parts or degrees The first being the concomitant of the first and direct Act of Fath viz. Faith of adherence of which we spake in the last head and the second of the second and reflex Act of Faith viz. the Faith of evidence Ames lib. 1. Med. 26. cap. 31. Thes before it mourned and repented from sence and that did precede justifying Faith now from Faith and this follows justifying Faith Now the Soul ingenuously comes to the knee of Christ cryeth Peccavi and makes it's moan and this repentance is very pleasing to the Lord. Ps 51. 17. A broken Heart thou wilt not despise This is that Godly sorrow which the Apostle speaketh of 2 Cor. 7. 10. This sorrow divideth between the Heart and it's sin That now a Man or Woman give up themselves to God in Holy engagements which though it go along with repentance and be part of it yet for distinction sake we will look upon it by it self and it shall make the ninth Step. 9. Resolution Now it giveth up it self in S. 10 Soul and Body to the Lord The Head and Heart as Commanders being wrought upon all the rest Faculties and parts as common Souldiers will follow it saith now as David Psal 119. 106. I have sworn and I will performe it that I wil keep thy righteous Judgments Friends and dear Relations if ever the Lord bring your Hearts to this which I earnestly desire and long for you will then enter into a solemn covenant with the Lord against your sins and wickednesse you will lie low at the feet of God and say with Saul Act. 9. 6. Lord what 1 Kings 20. 7. wilt thou have me to do You will deny God nothing now as he said in another case neither Wife nor Husband nor Children nor gold nor Silver all that is dear to you shall be parted with for his sake You will now no longer make provision for the Flesh to fulfil the lusts thereof Now Holy purposes and resolutions do abound in the Soul It saith to the Lord as Justine to Tiberius Si tu vis ego volo si non vis nolo So saith the Soul Lord I am thy Clay and thy Wax I have been hitherto stiffe-necked stubborn disobedient but now do with me what thou wilt I desire purpose through thy grace to be wholy at thy Command and dispose Now through the grace of Jesus Christ it shall not be with me as it hath been but I will set my self against every known evil and way of sin I will be most careful to please and most fearful to displease for this sorrow worketh carefulnesse Now I desire to yeeld my members Servants to Righteousnesse 1 Cor. 7. 11. Rom. 6. 19. unto Holinesse Upon all the roomes I mean Powers of the Soul and upon all the parts of the Body there is written For God for 1 Cor. 6. 19 20. Christ for Grace I will not be mine own saith the Soul but God shall be mine owner O precious workings O blessed resolutions Say and hold the Lord helpe thee to hold what thou sayest 10. Manifestation In the next place God S. 11 let 's the Soul read so far in it's evidence that it can apprehend its sins are Pardoned and sheweth so much of his Face that it perceives a Fathers countenance and hath some guesse at the thoughts of his Heart The Dove-like Spirit brings an Olive Branch of Peace in it's Mouth and perswades the Soul of Gods favour Isai 40. 1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her Iniquity is pardoned Now it hears a sweet warbling melodious voice from Mount Gerizim the Mount of blessing saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Blessed are they that mourn for Mat. 5. 3 4 6. they shall be comforted Blessed are they which hunger and thirst after Righteousnesse for they shall be filled This gentle aire sweetly fans and cooles the Soul Now Christ hath bidden the winds and waves be still there is a sweet calme Now frownes are turned into smiles a funeral day into a festival The Soul can with comfort say as Hezekiah did Isai 38. 17. For Peace I had great bitternesse but thou hast in Love to my Soul delivered it from the pit of corruption for thou hast cast all my
sins behind thy Back It 's former feares are now set in Peace it's objections silenced it's doubts answered The Lord Jesus hath kissed it with the Kisses of his mouth and so given it information of his good liking intimation of his great love that now the Soul beginneth to hold up it's Head and to walk with some Heart refreshing confidence It saith now as the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found I have found Jesus Christ the Pardon of my sins that I have long sought desired Prayed and been careful for O welcome day and warming season now the Sun of Righteousness ariseth upon me with healing under his Wings and this is the second or reflect Act of Faith the Faith of evidence which God usually giveth in the Work of Effectual Calling and first conversion to some more to some lesse with some he wholly undraweth the Curtain and letteth in the light fully upon them and granteth them such discoveries that Acts 7. 56. with Stephen they can say They see the Heavens opened and Jesus as Intercessour standing on the Right hand of God and with David Ps 30. 6. In my Prosperity I said I shall never be moved To others the Lord sheweth but his Back parts as it were in comparison of what some have before the Soul had Wormwood and Gall mingled with it's Drink But now it hath Nectar and Ambrosia the sweet Hony-dewes of grace distilled to refresh it and some but sip others have large draughts some but kisse the Cup of consolation others are permitted to drink more freely of the River of Psa 36. 8. these pleasures and are abundantly satisfied with the fatnesse of Gods House Some have more and some have lesse of these Apples these Flagons and with some this Sun-shiny day is longer with others shorter 11. Contrition Upon this there followeth S. 12 a further melting and dissolving of the Heart which ariseth from a more clear apprehension of Gods Love to the Soul in Christ Pardoning and forgiving it's many and mighty sins whence is it saith the Soul that the Lord should come thus to such an one as I am and then it 's Heart is affected with sorrow for it's sins against that God who it seeth did intend so great good to it sence of love drawes forth the Heart in a melting way for miscarriages Oh saith the Soul It is a lovely sweet precious gracious redeeming saving Christ that I have sinned against It is sorely troubled to consider and think that all it's sins have been against that God that Christ whose rich grace it hath so sweetly experienced in inviting drawing prevailing with it and forgiving it's sins This is a sweet showre a kindly lamenting an ingenuous mourning And converted Soules can say that this is as strong as any kind of mourning whatsoever though not so desperate yet as affectionate The Lord promiseth Zech. 12. 10. That they shall look upon him whom they have pierced and shall mourn for him and be in bitternesse as for ones first Born And there shall be a great mourning as the mourning of Hadadrimmon in the Valley of Megiddo Alluding to the great mourning that was for the losse of good King Josiah so when the Soul considereth that it is Christ that it hath pierced by it's sins it 's vain thoughts it 's wretched words sinful communication and gracelesse conversation then are the Floudgates of sorrow set open and it's heart-stings are turned to doleful Lacrymae in the highest pitch we have an instance of this nature Luke 7. 38. that poor Woman shed so many Teares that she washed Christs Feet with them and it is said she was a sinner and that in no mean degree Now it is judged and supposed that this Woman Burg. of justification pag. 269. 270. had already some sence of Pardon and comes to Christ for the increase of it and out of that sence of Pardon weeps and laments thus at Christs Feet for her many sins for many they were as Christ saith Vers 47. the goodnesse of the Lord leading her to Repentance so David in Psalm 51. sweetly expresseth his sorrow and repentance and this was after the Prophet Nathan had told him that his sins were Pardoned This I conceive to be the second part of Gospel repentance accompanying the Faith of evidence of which we spake before this sorrow is of great account with the Father these Teares are precious in his eyes he put 's them in his Bottel or rather Cabinet for Jewels 12. Conversation Lastly the soul Acts for S. 13 God walketh in the way of Holinesse path of sanctity and it's Face is set for Heaven now it begins to go upon it's Legs now all that it is and hath is set on work for God Now that it's Heart is enlarged by the grace of God it runs the way of his Commandements Now Ps 119. 32. it 's love Acts towards God The Virgins love thee Cantic 1. 3. It 's desire is after him it 's memory conversant about him The desire of our Soul is to thy name and to the remembrance of thee With my Soul have I desired thee in the night Isai 26. 8 9. We will remember thy love more than wine Cantic 1. 4. It 's thoughts and Meditations are of the best things The gracious Soul delights and Meditates in the Law Ps 1. 2. of the Lord day and night It 's Tongue speaks for God The mouth of the Righteous speaketh wisedom and his Tongue talketh of Judgement Psal 37. 30. It 's eares hearken to Gods counsels Thine eares shall hear a word behind thee saying this is the way walk ye in it Isai 30. 21. It 's eyes look off from evil and look on that which is good Turn away mine eyes from beholding Vanity Psa 119. 37. It 's hands Act for Gods glory It stretcheth not out it's hands to Ps 44. 20. a strange God In a word as before It yeelded its members Servants to uncleannesse and to Iniquity unto Iniquity even so now it yeelds its members Rom. 6. 19. Servants to righteousness unto Holiness These are the Fruits of the former workings of God upon the Soul the streames of that Fountain the Branches growing upon that Root assoon as the Soul is changed it changeth it's wayes it's works it's courses assoon as the Soul is thus hatched and fledged it gets upon the wing and away it flieth towards Heaven so it was with Paul assoon as ever he was converted and effectually called he is up and doing he Prayes is Baptized Preacheth and proveth Christ Act. 9. 11 20. Act. 22. 16. A Man or Woman when these workings have passed upon them manifest a change outwardly to Man as wel as inwardly to God Now are they running in the heavenly race labouring in the Spiritual Vineyard fighting the Christians fight doing the will of God keeping the sayings of Jesus Christ working out their Salvation with fear and trembling many pretend to have a
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.
will and can fit any ground to bring forth a good crop not but that the Lord can go against the stream and throw down strong Towers and break through Walls of Steel and Brasse I go not about to weaken the hand or to shorten the Arm of the Lord Is there any thing too hard for the Lord Gen. 18. 14. But the Lord worketh by means of his own appointment and hath no other bonds than what he hath been pleased to put upon himself I speak now not of the skill but of the will of God not what he can do but what he doth do not of his extraordinary power but his ordinary providence in Spirituals not of his special and unusual operations but of his general and more common dispensations The Lord can do more than he will or doth do Nor do I mean that all of the middle sort and ranke are called but amongst them doth God pitch his Tabernacle more than among others nor by the middle sort do I mean those that are next Neighbours to the wealthiest but rather those that dwell upon the Borders of meannesse and so for wisedom and nobility they think themselves too high to put their shoulders to the work of the Lord and would be ready to think God were beholding to them for their service Doth not the Scripture and experience manifest this all along Doth not Christ himself speak the same I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Matth. 11. 25. The Disciples of Christ were not rich nor ragged were not the Wise ones of the world nor the witlesse ones This that I have now laid down doth not dash nor jarre with what we spake in the former Head The temperate Zone is most inhabited by converts and changed ones Grace loves to make it's nest in this climate to hatch and brood in this Region Oh then that the rich were lesse careful the poor more cared for and all more contented with mediocrity CHAP. X. IX The time of effectual calling when God doth call 1. MOre generally In the time of this S. 1 life while we have a natural life we must have a Spiritual life if ever we have any As Christ saith so must we I must work the works of him that sent me while it is day the night cometh when no man can work John 9. 4. This life is our Market our fair day when this life is ended time is no more with us but hath taken wing and is fled away This is Gods Preaching day now he speaks pleads calls invites when life is done then is the glasse out the time is spent the Preacher ceaseth and never shall we hear him again in that way Therefore to day if ye will hear his voice harden not your hearts Heb. 3. 7 8. Those that live not now shall never live those that die not now shall never die I mean to grace to sin Those that are not effectually called now shall never be Now is the day of grace the season of Salvation the acceptable time in this sence as well as otherwise 2 Corinth 6. 2. And care you not though you Quidam antè desierunt vivere quà m inciperen◠die before you live how shall you then live when you die after this life there is no Sacrifice for sin no grace to be had no calling voice to be heard Therefore whatsoever thine hand findeth to do for thy Soul do it with thy might for there is no work nor device nor knowledge nor wisedom in the grave whither thou goest Eccles 9. 10. We may now and we will not we would hereafter and we shall not when this life is ended we may say the Summer is past the Winter is come the time of the singing of birds is gone and the voice of the Turtle is heard no more in our Land the time of this life is the time of our marring or making for ever 2. More especially In the time of youth S. 2 The Lord can convert and bring home to himself at all times in middle age in old age at the very last as the Thief upon the Crosse you know the saying One that none might despaire but one that none might presume The Lord is tender hearted and ready to reach out Conversio nostra semper inv niet Deum paratum Aug. Ezek. 18. 21 22. Nunquam sera conversio vera R. Jun. his Armes of love to a returning mourning believing Soul whensoever True repentance is never too late but late repentance is seldom true but for any upon this account to run on in excesse of riot and to resist the Holy-ghost is most desperate and sad and yet many do thus presuming upon the last but as one saith wittily this is as if a man should break his neck willingly to trie the skill of the Bone-setter The time of your youth is the choice time therefore saith Solomon Remember thy Creatour now mark now in the dayes of thy youth and illustrates it by the contrary Eccles 12. 1. c. Some have observed the time of effectual calling to be between the years of eighteen and thirty most commonly Though but few can speak punctually as to the particular time and means of their conversion as a parted pious man observeth yet I do believe Master Baxter of Baptisme Jer. 2. 2. that most Saints experience saith that the Lord wrought upon them in their younger dayes and therefore the Lord tells his people he remembers the kindnesse of their youth though youth there may be otherwise understood and this early conversion is meant of those that sit under the dewes of grace the distillings and droppings of Heavenly Doctrine as for Heathens and such who never heard of Christ and his Laws and their sins when they come under the sound of the Silver Trumpet of the Gospel though in old age their conversion may be more likely because they never had the means before I limit not the Holy one of Israel if he can convert at all times yea even then when thou hast worn up thy body and yet will not and doth not use it What is that to thee Follow thou his present call as Christ said to Peter in another case Prize John 21. 22. then your youthful time when those dayes are gone you shall never see such dayes again You may be twice a Child but you can never be twice a young man The morning Aurora Musis amica is observed by Schollers to be best for study The morning of our age is the best time for Spiritual study for studying the condition and state of our Souls The spring of youth is the best time to take Physick Heavenly Purgations in for the working out of sin the cleansing of our Soules the making of our Spirits whole It is the best time for the digging up the Garden of our hearts then doth the Lord sow
the seeds plant the slips of grace There is a latter spring but that is not so good In youth are the white houres the Golden seasons Marriages are most in younger time so are Spiritual Contracts with Jesus Christ David was good when young Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3 13. 2 Kings 22. 1 2. Discipulum minimum Christus amavit psurimum Eccles 3. begin Psal 92. â—3 1 Pet. 2. 5. Nullum tempus occurrit Regi Prophet Timothy a young Preacher Samuel began with God betimes Abijah good when a Child so was Jofiah John the youngest of Christs disciples and most beloved for he leaned on Christs bosome There is a season for every thing under the Sun saith Solomon then certainly for grace and Soul-affaires there is a time to be Spiritually born to be planted in the house of the Lord to kill the heart of sin to heal the hurt of the Soul to be built up a Spiritual house to lament for sin to laugh in a sence of Gods love to embrace Christ and refrain from embracing sin to love vertue to hate vice It is true as no place so no time can prescribe against the King of Heaven and Earth yet in this season doth the Spirit usually breed and bring forth its young This is Gods more common order which he can alter when he pleaseth and this time he seemeth to take for these reasons 1. The excellency of firstlings 2. The probability of a change 3. The necessity of service 1. The excellence of firstlings The Lord doth S. 3 this that he may have the first Fruits in which he delighteth First fruits are savoury meat such as the Soul of the Lord loves the first of our Estate our health the first of the day the first of Prov. 3. 9. the week the first of our life the first in regard of time in regard of dignity is to be the Lords In the time of the Law the Lord challenged the Exod. 34. 19 20 23. first of men of Beasts of the Fruits of the Earth How welcome is the Primerose to us because it cometh forth early ye creamy mornings and not the flotten afternoons are of great price we are loath to take into our services of those that have been worn up in others imployments and will the Lord think we accept of our drie bones when the Devil hath sucked R. Jun. out the Marrow as one saith wittily and yet this is the way of the world the common course The first and best not last and worst is to be given to God The morning rather than the evening the Spring rather than autumne Monday rather than Saturday our flourishing rather than our fading dayes are to be devoted to the Lord and such Sacrifices smel sweet in his nostrils The Lord loveth to be served in the first place to have the chief of our strength the choice of our ability The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself that we passe the flower of our age and never seek for Marriage with himself It is dearly delightful so purely pleasing to begin with wisedom when we begin with the world that a gracious promise is made to it I love them that love me and they that seek me early shall find me Prov. 8. 17. An early new heart is a rich Pearl timely grace finds great grace in the eyes of the Lord. God calleth and careth for early Piety the Blossomes Buds Fruit of Godlinesse in younger years is grateful to him a young man or woman green all over and putting forth the tender shoots of grace is Jehovah's darling a youth Saint or a Saint youth is the Benjamin the Son of the right hand of the most high his dearest Joseph as the apple of his eye written in his heart and wrought on the palmes of his hand by the engravings of love such indeed are his chosen his choice ones his loved his loving his lovely ones Thus then you see God is in love with early goodnesse to give grace at all times lieth in his hand to receive grace betimes lodgeth in his heart 2. The probability of a change This is the S. 4 second reason Young ones are more likely to be wrought upon grace in youth is most like to be grace in truth soon grace is likest to prove sound grace and early goodnesse hath a probability Quo semel est imbuta testa c. 2 Kings 22. 19. to become ever goodnesse the twigs of youth are more tender when the grown boughes of age are more tough young ones are more plain and simple when old ones are more plicated and subtle The heart is deceitful above all things and desperately wicked who can know it Jer. 17. 9. These words are a fit measure for the hearts of all for young hearts and old hearts are hard and naught but yet the older they grow the worse they grow and the more unlikely to be mended as the expression of the Holy-ghost doth warrant Can the Aethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil Jer. 13. 23. It is true the spirit of God knoweth the things of a man as well as his own spirit yea more of man than man doth of himself and hath line and lead wherewith it can sound and reach the profundity Jer. 17. 10. of wickedness and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart notwithstanding all the windings and turnings that are in it The Lord hath a fountain wherein he can wash Black-moors white he hath soap and nitre wherein he can take out spots of the deepest stain yet aged inveterate customary sinners contract more rust more filth which calls for more rubbing more filing A tree long rooted may be pulled up yet with more ado than a plant of a years growth As Mr. Bridg. a godly Man illustrates this by Christs raising to life several that were temporally dead as Jairus his daughter to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled and the widdows son of Naim who was carried forth to be buried to whom may be resembled such sinners as have broken out into more notorious wickednesse and have stood in the way of the ungodly and Lazarus who was laid John 11. 41 42. 43. in his grave and nigh unto stinking to whom may be resembled great sinners that have continued in their sins a great while all these Christ raiseth up one as well as other but with various dispensations the first with a touch of his hand the second with a work and a word a touch and a call the third and the last in a more solemn manner first speaking to his living father then to his livelesse friend and that not with a low but
provide for the good and grace of Soules when his intention is to awake his own Servants there the execution is in part sometimes by making them the Servants of such or such a man when he purposeth to bring them into his orchard he provides sometimes by services a suitable Nursery for them Such as he will bring into the houshold of Faith he sometimes for that end placeth in the houshold of the Faithful and those that shall be brought into Gods Family are sealed first in the Family of those that are Gods and by being Servants of Gods Servants come to be Servants of God themselves by a temporal servitude the Lord making way for a Spiritual Freedome and by an Earthly subjection to an Heavenly manumission So it was with fugitive Onesimus who fled from the house of his Master Philemon and besides his Philem. 10 16. thoughts fel into the hands of his Master Christ Onesimus was Philemon's Servant Philemon was Paul's Friend and so by meanes of the Master Onesimus comes to knowledge of the Minister and as the one was his Earthly Master so the other his Heavenly Father for Paul begate him in his bonds one Prisoner loosing another and travailed of him in birth till Christ was formed in him and so the Servant became as good a man as his Master O Onesimus little didst thou think what God intended to do with thee when he brought thee Bonus etiam si servit liber est under Philemon's Government Thou mayest thou doest blesse God that ever thou camst under his roof so it hath been no doubt with many others besides Onesimus Many may have cause to admire the goodnesse of the Lord in planting them under a good Master and Mistresse or Dame whose counsels have been converting whose words have been working whose perswasions have been prevailing whose prayers have been powerful whose admonitions have been accepted whose motives have been melting whose reproofs have been reclaiming through the grace of God accompanying them The Lord seeth some young men or maids that belong to his election of grace and are Tit. 1. 16. yet in the ways of the reprobate being reprobate to every good work and the appointed time of their conversion draweth neer and beginneth to dawn well saith the Lord thou art mine yet still thine own mine by secret predestination thine own by open abomination mine according to my bosome will thine according to thy basest ways mine by choosing love thine own by sinful life thou little thinkest how I will make thee mine own every way I will incline thine and thy parents heart to put thee forth to pitch upon such a sentence I will displace another to place thee there you look at the ease profit conveniency of the service but though you purpose give me leave to dispose I will so order it that something read heard spoken done by some means or other there you shall be changed and be made restless till you find me without whom you are lost that it shall be said this Psal 81 4. man this maid was born there in the house of one of my Saints and holy ones O the sweet intendings and disposings of the Lord towards us how the Lord can turn things that seek mans way to the accomplishing his own wil. 4. By ordering their station Sometimes the S. 5 Lord pitcheth their tents in such a place where Valet interdum pro animae salute mutatio loci they shall have means God will bring the means and the end together when God fireth his beacon such as he intendeth shall have warning thereby he brings within ken of it when he soundeth the silver trumpet of the word such as he would have prepared thereby to battle with their sins he brings within hearing of it when God sets up a light in any place such as he intendeth shall thereby see the worst of their misery the way to mercy he brings within the beams and rays thereof God is the great Landlord all tenements are of his letting habitations of his appointing dwellings of his disposing he causeth some to wander from their native soil that so they come to have their natures changed the Lord removeth some from town to town that he may translate them from darknesse to light and this we may see in the 18th of the Acts 9 10. Be not afraid hut speak and hold not thy peace for I am with thee no man shal set on thee to hurt thee for I have much people in this City Observe here the ways goings of the Lord He intended to bring Paul to Corinth and to have such and such of his elected ones to be converted there by him whom he therfore first placeth in Corinth that they might be there during the time of Paul's ministring was not this a sweet providence for the Lord to bring them into Corinth for their conversion some places are like Goshen all light others like Egypt all darknesse some places have the dew of heaven and spiritual showres plentifully falling down upon them others like mount Gilboa upon which there cometh 2 Sam. 1. 21. neither rain nor dew some places are as sheep without a shepherd having either no guides or blind guides others enjoy that gracious promise I will give you pastors according to Jer. 3. 15. Plerumque dum â—utatur locus mutatur mentis affectus mine own heart now for the Lord to bring a man into such a Town and there turn him into such a Country and there by the means convert him to change ones house and thereby to change ones heart to change ones mansion and to change ones manners is a precious dispensation for the Lord as he appointed the time and hour so the means and place of conversion yet a fat soil a place of gain a good pennyworth are the things that commend habitations to many They love to sojourn in Mesech and to dwell in the tents of Kedar and have long dwelt with those that Psal 120. 5 6. are haters of goodnesse To live neer the Altar the Ark the Temple is a mercy of God and a means of good To think our selves best when we are farthest from the Sanctuary is a curse to be a door keeper in the house of God is the way to a cure 5. By prolonging their days many live to S. 6 be converted who had they died before had been condemned our times also are in the hands of the Lord he knoweth the day and hour of the conversion of his elect he will keep off dangers remove destruction defer death not terminate their time but continue their natural course lengthen their life till the hour of their holinesse the time of their turning the day of their deliverance be come for had they died before they had died in wickedness and had they died in wickedness they had been undone by wrath they had died in present sin and could not have escaped eternal sorrow as we may see
the housholders hiring of labourers into his vineyard some Matth. 20. were called at the ninth others at the tenth and eleventh now had they died in the fourth fifth sixth c. hour of the day what had become of them then and so the theefe Luke 23. 42 43. upon the crosse that was converted had he suffred or been cut off before where had been his repentance it is true Gods determination cannot be frustrated but his decree fixeth as the end so the means and amongst means time as well as other things are the object of his purpose many had they died had never lived to grace many live that they may not die for sin many get up from the bed of sicknesse that they may attain the health of their souls many are delivered from the brinck of the grave that they may be brought into the bosome of God many sicknesses would prove mortal to the body but that God intends to be merciful to the soul the Lord delivers from going downward to the earth because he intends to draw them upwards to heaven and bids death to hold his hand because he hath purposed to have the heart He saith return ye children of men that Psal 90. 3. ye may be renewed as the children of God He many times spares the life that he may save the soul and gives more years that he may give more grace he preserves from drowning by water from burning by fire from distruction by a fall from death by a blow that he may principle them with piety furnish them with faith restore them by repentance grant them all grace and crown them with glory Reader if thou beest a Saint thy experience can bear witnesse to these words had not the Lord caused thy sun to stand still in the firmament and kept it from going down at noon hadst not thou gone down unto the pit and been swallowed up of hell and been as those that had been dead and damned long ago hadst thou died of thy dropsie been consumed with thy cough been fired with thy feaver hadst thou been mar'd with thy maim hadst thou sunk under thy sicknesse perished by the pox and fallen under the fury of any of thy distempers and casualties which thou hadst and didst meet with before thy conversion what dost thou think had been thy conclusion If thy disease had destroyed thee in thy natural condition shouldst ever have attained to a spiritual constitution hadst died a sinner on earth thou couldst never have been a Saint in heaven but the time of thy change was not then but since and God in mercy added to thy years that he might add thee to his Church Thou mayest take up the Psalmists words with a Psal 124. 1 2 3. little alteration If it had not been the Lord who was on my side when sicknesse and dangers rose up against me they had swallowed me up quick and left me as the object of deserved wrath but blessed be the Lord who hath not given me as a prey to their teeth blessed be the Lord that hath let me live to the day of grace the month of mercy the year of Jubilee that mine eyes might see the salvation Luke 2. 30. of the Lord. The Lord lengthned Simeon's time that he might see Christ in the flesh and thine that thou mightest see him in the spirit As for you that are not Saints who though you can say these things are so notionly yet not experimentally I pray that your particular experience may plainly prove and make it good that your life may be prolonged your days prorogued and the thred thereof be spun out and that the event may declare the end and the issue demonstrate the intention of the Lord to be the changing of your heart the altering of your nature and the sanctifying of you throughout in soul and body 6. By giving good acquaintance First the S. 7 Lord acquainteth with his people and by this means with himself an associate sometimes proves a guide to good they light by providence upon the knowledge of some good man or woman and by some means or other come to have society and intimacy with them Amicus animae custos dicitur who by their gracious words cordial counsels loving admonitions gentle reproofs win upon them and allure their hearts to God conversing Amicus vitae medicamentum is sometimes a means of converting He that walketh with wise men shall be wise Prov. 13. 20. A friend for the body may prove a favour to the soul civil acquaintance may be of spiritual advantage and from communion with Saints some come to have communion with the sanctifier How sweetly did the Lord bring about the acquaintance of Ruth and Naomi c. first the Lord sends a famine among the people but it proved a feast of fat things to Ruth then by that means drives Elimelech Naomi and their two sons into the land of Moab of those that were strangers to God these two sons marry there the wife of one of them is Ruth thus she comes acquainted with that family the men die only the mother and daughters in law survive that still here is religious acquaintance which was blessed to her Naomi was Naomi to her Ruth 1. that is beautiful comely or greatly moving as the word signifieth and so far wrought with Ruth that she would be of the religion of her mother in law and liked the God and People of Israel better than those of her own Ruth 1. â—6 Country Sometimes a chamber-fellow an intimate a neighbour a companion one whom Bonus sic malo connectitur ut aut pares redditur aut cito ab invicem separentur we journey or work or often have occasion to meet with that is godly may be a means of our good as bad companions are very pestiferous so good ones are very profitable graceless acquaintance draw others with themselves to hell and gracious acquaintance help to draw others with themselves to heaven good company may be a means of life and bad of death a good man studieth for the good of those he converseth with he prays Psal 119. 36. for their peace sorrows for their sins labours for their life cares for their cure perswades them to piety and seeks their eternal salvation Had not the Lord given thee such a friend he had never given thee so much faith had he not brought thee into such a mans society he had never brought thee into his own Sanctuary The goodnesse of thy company helped forward the goodnesse of thy conscience godly neighbours are accounted a grievous burden when they should rather be accepted as a great blessing they are looked upon as foes for speaking the truth when they should be loved as friends for touching the quick They are the best and onely company what ever the world thinks of them who are unworthy of them they are not the troublers of Israel but seek peace as
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
may charge Soules home with their sins Cry aloud spare not lift up thy voice like a Trumpet and shew my people their transgression and the house of Jacob their sins Isai 58. 1. Some are so fine fingered they dare not touch the sore so mure hearted they dare not search the wound so mealy-mouthed they cannot speak hard against sin some so guilty they are afraid to condemn themselves A Minister must Preach not as acquitting but accusing not as soothing but as searching not as discharging but charging the wicked and ungodly not as flattering but frowning upon sin not as pleasing man but pleasing God To Preach generally not particularly to Preach as a farre off never come near is not the way To make all wel for fear of ill will is too low a frame for the Spirit of a Minister of Jesus Christ to be in and argues an heart seeking more it's own temporal comfort than Gods Eternal glory I mean not that Ministers should particularize publikely persons or names or that that their words should savour of Spleen and Gall against ought but sin But this that they should charge their peoples sins upon them as Nathan said to David Thou art the man So they you are the 2 Sam. 12. 7. people that are thus and thus Let them endeavour to cause them to know that they are the people that have contemned Gods Commands broken his bonds worked wickednesse practised perversenesse refused repentance and slighted their own Soules that they are in a lost and undone condition after this manner did John the Baptist Preach to the Scribes and Pharisees Matth. 3. 7 8 9. He opens the Book and shewes them their sins he brings them to the brink of Hell and shewes them their danger and so doth Peter Him have ye taken and by wicked hands Crucified and slain Acts 2. 23. And did not the Lord blesse this his Preaching For they were pricked in their hearts and said to Peter and the rest of the Apostles Men and Brethren what shall we do Verse 37. And so again in Acts 8. 20 21 22 23. Read them I pray How terrible doth Peter thunder there against Simon Magus and come home to him My heart riseth much against flattery especially in a Ministery it is a most desperate thing and of cursed consequence There is not a speedier way to damn Semper vitanda est perniciosa dulcedo people whereas a Ministers work is to Preach their Soules to Heaven For Ministers to hover and keep at a distance in their Preaching and never seek to come home nor get into the conscience argueth cowardize or unskilfulnesse Such Preaching will bring little of comfort to the Pastor or conversion to the people It is said of Bernard that once he Preached a curious neat flourishing Sermon and every one was taken with it though not by it but he was sad and heavy thereupon soon after he Preached another Sermon not of kin to the former but an home searching pressing Sermon it was no commendation of this as of the former But he carried it very lightsomely and cheerfully to what he did before the people asked him the reason of his so various divers Heri Bernardum hodie Christum deportment he answers yesterday I Preached Bernard to day Christ yesterday my self to day my Saviour Though people condemn such kind of Preaching yet God will crown it though it be harsh to flesh and blood yet it is health to the Soul and Spirit many look upon it as needlesse when the Lord knows it is very needful 3. Powerful Preaching Powerful zealous S. 12 Preaching is a means of effectual calling Ministers should Preach not with affectation but affection not with formality but fervency not with listlinesse but livelinesse Sermons should be fired with zeal and filled with love Cold dead lazy Preaching maketh Christians thereafter faint wooing for Christ goes away Qui timidè rogat negare docet with a denial if they be not more hot in their work they can never win the castle of the heart for Christ Eli's vile Children feared not their 1 Sam. 2. 25. Fathers faint chiding The Lord did earnestly protest to his people by his Ministers Jer. 11. 7. I earnestly protested saith the Lord or as in the original protesting I protested I delivered my mind to you over and over which sheweth earnestnesse Earnest Preaching many times brings early practice Ministers should first warm their hearts at the Spirits fire and then warm their Sermons at their hearts they should so speak that their words may seem not to fall from their heads but to rise from the hearts what comes from the heart is most like to go to the heart To speak as if one were afraid to wake the sleepers to disquiet sin as if one had no sence of grace or sin of mercy or misery is like to prove fruitlesse and without good issue Sinners are asleep and they must be rouzed they are secure and they must be rounded and they are regardlesse and must be ratled as the Heb. 4. 2 word should be mixed with Faith in the hearer so with fervency in the Preacher It is said of that eminent Divine Master Perkins that in his Preaching he would pronounce the word Damn with such an Emphasis that Fuller holy state he left a trembling impression upon the Spirits of his Auditors Ministers must be Boanerges Sons of Thunder as well as Barjonas Sons of Consolation when they speak they should 1 Pet. 4. 11. speak as the Oracles of God powerfully pressingly vehemently urgingly Reader when the word hath been powerfully Preached to thee in a zealous stirring way hast thou not had some convictions have not the secrets of thine heart been made manifest and thou been constrained to fall down and worship God and report and say the Lord is in this Minister 1 Cor. 14. 25. of a truth Hast not been almost a Christian thereby and thou that art Godly did not the Lord use the obstetrication of means of such kind of Preaching for bringing forth the Man-child of grace The Lord give such Watch-men such Work-men where they are wanted the Lord blesse them where they are seated Was not Christs Preaching after this manner How Pathetically doth he expresse himself Luke 13. 34 35. And can we learn of a greater Doctor than he And what else doth Paul mean and intend but earnest Preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasor Lex in his counsel to Timothy Preach the word be instant in season out of season 2 Tim. 4. 2. that is be earnest pressing be urgent as some translate the word 2. Means of the higher forme Now we S. 13 come to speak of means of a superiour order and that is the Spirit of the Lord the Spirit and the Word go together the one as the Servant the other as the Master the one as the Instrument Nisi Spiritus S. adsit cordi audientium
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
whom Samuel took to be the chosen of the Lord because he was well complexioned and tall statured but the Lord tells him that was none of the man and so the like for Abinadab and Shammah till at last David comes and he it is that the Lord intends to preferre to the Kingdom So souls hear there is a work must passe on them or no glory Now they bring out all before the Lord sorrow for sin confession of sin some endeavours and partial amendment and profession for Christ but it is none of all these It is little David said the Lord a through change that I will own true conversation that I will crown many through ignorance take the Leah of superficial repentance instead of the beautiful Rachel of solid and serious returning They are much mistaken who think the sandy foundation of every sorrow able enough to bear the superstructure of the new Jerusalem They that look upon repentance onely in the community as sorrow and not in the special notion as renovation may run wild and misse their way at first setting out To sorrow for sin and not separate from it to mourn for it and not to get some good mastery over it though the spirits help to lament it and not to loath it is not effectuall calling To have a sense of sin and not a sight of a Saviour To feel the curse and have no faith in Christ is not the change we are speaking of we must distinguish between a carnal rupture a legal despondency of spirit and a true spiritual humiliation and debasement of spirit which centers the soul upon a forsaken God one may take many steps yet if they come not so near as to touch the golden Scepter all is nothing 8. The benignity of God If God be thus S. 8 bountiful to his people here what will he be to them hereafter If those that are Predestinated to life be effectually called now they are on earth what shall be done to them when they come to be possessed of Heaven If he give them effectual calling at this distance cum omnibus pertinentiis with all the appendixes and appurtenances thereof what will he give them when they come into his immediate presence Surely if now they be as walls and doors in his spiritual building then he will build upon them Palaces of silver and Cantic 8. 9. enclose them with boards of Cedar Indeed the comparison is not to be made between here and there now and then If Incomparabiliter superna civitas clara est such things in the way what shall they have when they come to their heavenly Countrey If effectual calling while they be sublunarians then surely an everlasting Crown when they shall be suprasolists If so much while they are in cottages of clay then much more when they come to the place of glory If the first-fruits be an handful headful and heartful what will the crop and harvest be If the earnest amount to thus much what do you think the total sum will be Effectual calling is a glimmering of future glory the dawning of the eternal day and what is the morning to the noon the twilight to the midday splendour It is most true what the Scripture saith that the heart of man cannot conceive what the Lord hath treasured and laid up for his people 1 Cor. 2. 9. and to this purpose speaketh St. John Beloved now we are the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 1 John 3. 2. Now there is near relation then there shall be much assimilation here is mutual love there shall be great likenesse If God here bring them into the suburbs then surely hereafter into the heart of the City If so much now while they are in the valley of tears then much more when they come to the mount of joy If this be done for them while they are in their non-age what then shall be done for them when they come unto a perfect man unto Ephes 4. 13. the measure of the stature of the fulnesse of Christ 9. The excellency of effectual calling Is S. 9 effectual calling such a work and are the effects of it such as we have heard then it is one of the most excellent things in the world next to Christ and Heaven there is no better thing that God gives to his people That makes the Apostle Paul to give thanks to God for it in Colos 1. 12 13 14. Put the best of the things of the world into the scales with it and it will weigh them all down Set them all by this and this will be higher than they by the head and shoulders It is good for the body advantagious to the soul the blessing of both It is good for this life for another life never out of date ever useful Godliness Poenitentia est medicamentum pulveris spes salutis is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. There is nothing in the world hath so many commodities as it hath It is health from sickness life from death liberty pardon sonship fellowship perseverance Qui per poenitentiam peccata diluit angelicae felicitatis consors in aeternum erit glory are the virgin-companions that follow effectual calling We may truly say of it that it is more precious than Rubies and the merchandise thereof better than the marchandise of silver and the gain thereof than fine gold Prov. 3. 14. 15. It makes a King of a begger a friend of a foe a righteous one of a rebellious one a godly man of a godless man a saint of a sinner and those that are thus qualified have an excellency above others The righteous is more excellent than his neighbour Prov. 12. 26. He or she that hath this need not care what else they want It is the sottish ignorance that makes the world tread under feet this Jewel There are but few Crowns adorned with this Diamond These waters of Jordan though contemned yet are better than Abana and Pharpar rivers of Damascus 2 Kings 5. 12. Think and think as often as you will yet you will find nothing to match or equal effectual calling many think they have all when their will is fulfilled but they have nothing till their will be changed many say all is well if they have what they would but all is ill till they have what they should To say one is wise rich strong beautiful parted is much but to say one is gracious holy renewed in their affections reformed in their actions is a great deal more Nay further to say one is prudent sober honest moral courteous is something but to say they are godly far surpasseth Nay to rise higher to say one maketh a good shew is religious outvieth the rest yet to say
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
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
utimur quam amicitia of it more then the Heathen Oratour said of friendship water fire and aire are needful but this more Friendship and amity with God is most necessary yea it is before meat and drink for we may live here without them as Christ saith Man liveth not by bread alone Mat. 4. 4. Sensus est homines non vivere ex solis causis physicis quum Deus non sit illis adstrictus Bez. in loc but by every word that proceedeth out of the mouth of God For God is not tied up to natural causes but we cannot live hereafter without this for without holinesse no man shall see the Lord. Heb. 12. 14. It is one of the first steps of that Ladder which reacheth to Heaven and unlesse here thou first set footing there is no climbing the tree of life If you cannot produce new hearts my dear Friend and Christian Reader you shall never possesse the new Heavens If you have not this work upon your souls you can neither do nor have that which a Saint should do and have You cannot live to God nor upon God nor with God unlesse you live from God what though it do not purchase Heaven yet it prepares for it what though Heaven be not the deserved wages of grace yet grace is the desireable way to Heaven Oh sad it is that you should not know the need of it Tiberius Caesar said it was a shame that men of sixty years of age should reach out their hand to the Physitian to have their pulse felt because they should not be ignorant of the temper of their body themselves what a shame is it for men and women to live many years in the School of Christ and to know so little of the need of grace which is there constantly preached and pressed what Ignorantia sui initium omnis peccati a shame for men and women of yeers to have so little cognizanee of their own condition so little acquaintance with their own estate so little knowledge of their souls concernments as not rightly to apprehend the need of a change where almost is the man or woman that is truly sensible of the need of a new nature How hard a work is it to convince them thereof to work it into their heads to sink it into their hearts Did any that were bodily sick look after Christ when he was on earth for a cure but those that perceived their need thereof and we are soon brought to a sense of temporal miseries and by that to a sight of the need of a medicine but in spirituals through stupefaction we feel no pains and hence it is we care for no plaister or if people have some sense of the need of this work yet it is so faint and slighty that it makes them not fervent in seeking after and suing for it They have superficial thoughts that the thing may be good and commendable and it is well for them that are in such an estate but as for permanent and powerful thoughts thereof they have none They have not such thoughts as the Apostle had in another case of great moment A necessity is laid upon me yea and wo be unto me if I preach not the Gospel 1 Cor. 9. 16. So they cannot say a necessity is laid upon my soul yea and wo be unto me if I be not effectually called Soul thou dost not consider that without this Benjamin this child of God's right hand thou canst never see his face and that unlesse thou be regenerated and born again thou canst not enter into the Kingdom John 3. 3. of God that without the life of grace you have none of the love of God you consider not that it had been good for you not to have been born as Christ said of Judas if thou be not reborn to good that without this evidence you can have no inheritance without this wedding garment no acceptance If here you have not the communication of the Spirit 's grace you cannot have hereafter the participation of its glory if the whole world should be laid down as a pawn for you it would not prevail The Angels in Heaven that are without spot cannot stead you without this Ah if you did but know how needful it were you would grieve in spirit you would long and labour you would sigh and seek for it and find no rest in your spirit neither day nor night till God had turned your night into day you sin into sanctity you would never be quiet till you were spiritually quickned and would find no true contentation Corporis conversio si sola fuerit erit nulla in your mind till you had a total renovation of the whole man yea you would say Lord give me grace a new nature at what rate soever though it cost me all I have Thou mayst buy gold too dear but thou canst not buy grace too dear you would give all that you might have this gift bestowed upon you you would be importunate with the Lord and take no nay till you were called home into his bosome if you did but know the necessity of this work 3. Of the number of the called This is the S. 20 third thing whereabout peoples apprehensions are not right namely the number of the called those that are outwardly called indeed are numerous but those that are inwardly called are soon numbred People think that profession of Christianity and profession of Christ are of equal extent they think that all that have the word of grace in their eare have the work of grace on their heart that all are Israel that are of Israel that all that have the name of a Christian have the nature Rev. 3. 1. too not considering that the visible Church is lesse then Christendom and the invisible than the visible like a lesse circle in a greater Multi dicuntur esse in domo qui non sunt de domo There are many in the house of God who yet are not of the house It is day with many who yet did never see the sun up There are many that hear the voice of God but there are but few that obey it which made Isaiah to complain and say Who hath believed our report and to whom is the arm of the Lord revealed Isa 53. 1. And S. John also saith The whole world lieth in wickednesse 1 John 5. 19. There are but a few that are up and doing the work of the Lord the most lie still in the bed of sin there are but a few that have got open their eyes and are awake the most are fast asleep on the couch of security There are but a few that have cast off the works of darknesse and put on the armour of light the most are in the region of darkness and shadow of death bordering on the confines of that Countrey which is Terra del fogo a land of nothing but fire and smoak There are but a few
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
be very sad And if the glory of Ezek. 9. 3. the Lord be gone to the threshold ready to depart there is like to be but a solitary Temple left behind 3. The hardnesse of your heart Thine S. 32 heart by standing out against the calls of God grows more and more hardned multiplied oppositions procure much obduration and the more people stand out against the Spirit the faster they stand in their sins The oftner the Divel with the hammer of resistance strikes upon this anvil the harder it grows and the more sinfully hard the more uncapable of spiritual impressions so many degrees as the heart is hard so many degrees is it distant from grace An hard heart is the worst evil under the Sun and the cure of it is very difficult Therefore the Holy Ghost counselleth to exhort one another dayly while it is Heb. 3. 13. called to day left any of you be hardned through the deceitfulnesse of sin You slight the work of grace for the present in hope of reaching it for the future when alas thereby thou becomest more unfit every day than other Hast thou Expertentia optima magistra not learned so much from experience yet which is a good School-dame for fools and sinners Art thou not more averse to good this week than the last this month this year than the last They say the Loadstone will not draw iron when rubbed with garlick when souls are much besmeared with sin God many times gives them over to themselves and saith as of his people formerly Ephraim Hos 4. 17. is joyned to Idols let him alone Every sinner hath his back upon the Lord and the further he goeth on in sin the further he goeth from God and therefore his return is rendred more difficult and doubtful An hard heart Rom. 2. 5. and a penitent heart differ like fire and water light and darknesse formerly you melted when you sat under perswasions to piety now you are not moved at all formerly a little blow would make your heart yield a small prick would make the blood come now nothing affects or takes effect with you your heart is now become like the nether mil-stone formerly the warm Sun-beams would melt you and now an hot fire will not dissolve you The longer you live in your natural condition the more stout and stubborn do you grow 4. The hazard of your soul While you S. 33 are not effectually called you go in danger every day as the chicken that is from under the wing of the hen you have no rampiers of God's grace to shrowd you no canopy of his love to shelter you For God is angry with the wicked every day Psal 7. 11. There is no running from God's anger unlesse you flee Non est quo fugias a Deo irato nisi ad Deum placatum into his bosome to get into the arms of Christ's love by effectual calling is the only sanctuary of safety Whilst you are in your sins you are neither sub coelo under heaven by gracious protection nor shall you be in coelo in heaven by glorious translation The Heathens Divinity taught them thus much that only good men should be happy hereafter Woe to thee that art filthy and poliuted Thou Zeph. 3. 1 2. hast not obeyed the voice thou hast not received correction thou hast not trusted in the Lord nor drawn neer to the great God If thou look into the divine Almanack thou canst find nothing but certain progostications of sad things to thy soul An Orion of misery is ready to fall down in overwhelming showres upon thine head Thy nakednesse is discovered by reason of thy sins and thou art a fair mark for the arrows of vengeance to be levelled at There is but an hand nay but an hairs-bredth between thee and destruction every step thou takest thou art in danger to step into hell Thou goest every day without thy guard and being without grace hast no mark whereby thou mayst be notified to the destroying Angel to be an Israelite that is to be passed over your house is undoored unroofed and misery may come in and pluck out your throat Those that are not guided by God's Law are not guarded by his love and where there is no faith of conversion there can be no favour for tuition while you are unconverted you lie under eminent and imminent danger continually destruction stands by your side ready to trip up your heels and ruine like a rock is ready to fall upon you and grinde you to powder It is most true that the wise man saith in this case In the transgression of an evil man there is a Prov. 29. 6 snare There is no peace to you when you go out or when you come in when you lie down or rise up whilst you are unchanged you are exposed to danger every day to misery every moment CHAP. V. 4. Vse for comfort IN the next place this doctrine smiles upon those that are gracious and speaks comfortably S. 1 to the heart of them If the Lord do effectually call his predestinated then here is good news for those that are effectually called much honey may be squeezed into their mouths out of this comb The Babylonian Date-tree they say bears above an hundred several commodities so doth this doctrine hang full of choice fruit of comfort for God's people Sorrow many times doth sit as Queen-regent in the hearts of God's people and they too much give way thereto not considering those arguments which might refresh their spirits and are overcome thereby because Dolorem vinces si te contra dolorem intenderis they set not themselves against it But take this cordial thou that art a Saint and gather up these flowers which I shall cast before thee and bind them up into a sweet smelling and refreshing posey These ensuing considerations if well thought on may be means of thy great consolation 1. The stedfastnesse of conclusion 2. The surenesse of salvation 3. The safety of perswasion 4. The certainty of conjunction 5. A special benediction 6. The spring of action 7. A sign of affection 8. A singular condition 1. The stedfastnesse of conclusion Such S. 2 may conclude that they are elected and predestinated the foundation is laid and it is lawful for them to go on with the building God is come into their hearts in time and therefore they may conclude that they were in his thoughts from eternity such have chosen God and therefore may be confident that God hath chosen them Thou who art a Saint hast ben it may be most of thy days tossed up and down upon the unruly sea of despair and couldest never yet reach the cape of good hope nor see land but consider thou the work of God upon thee in sanctification and thou mayst easily collect his will concerning thee in election for what is done upon thine heart is but the copy of God's decree concerning Omnis gratia
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
good Sermons diligently pray devoutly and say Lord file off the too willing chains of my captivity Take words with you as Hos 14. 2. Quamdiu quis permistus est turbis non vacat soli Deo Hosea directs meditate duly on spiritual concernments on thy souls condition Be therefore retired sometimes for solitariness is the nurse of contemplation Ob. 1. But thou wilt say I can do nothing Sol. Be not like the Poeonians that would S. 17 not so much as break down a bridge to hinder Darius his passage though they were his vassals It is true thou canst not make thy self whole yet thou mayst do as the impotent man did lay thy self at the pool thou mayst be in God's way thou mayst read hear c. The Mariner can make neither wind nor tide yet he goes down and waiteth for both Though thou canst not turn thy self yet thou mayst desire Christ to tough thee at his royal stern That thou mayst be launched and thrust forth into this sea of ordinances duties and endeavours consider 1. The sayings of God 2. The success of the godly 1. The sayings of God by way of 1. Precept 2. Promise 1. Precept It is the command of God to give all diligence to make thy calling sure as S. 18 well by first acceptance as following assurance as well by conversion as confirmation he hath bidden thee use these helps and thou oughtest to obey his command if he bid thee let down thy net do not refuse it regard not Jussa sine culpâ non negliguntur objections of improbability or impossibility Do as he requires thou mayst catch something 2. Promise As his command is upon thee S. 19 to compel thee so his promise is before thee to countenance thee he hath said Seek and Mat. 6. 7. ye shall find c. and God's promises should be seeds of obedience to his commands 2. The success of the godly Others have S. 20 met with God in this way and why not thou Samuel while in God's courts had God's call 1 Sam. 3. to his confirmation Simeon while in the Temple met with Christ in his consolation So the Disciples after Christ's ascension while Acts 2. begin they were waiting found the Spirit working Ob. But thou wilt say What can ordinances S. 21 do can they give grace Sol. No yet they are helps though they be not masters of grace yet they are means to it they are like oyls which having no smell of their own perfumers use in the making of Plutarch their odours and precious oyntments They are like the Ark which though it were not the Numb 10. 33. resting place yet went before the people to seek it out for them They are like John Baptist who was not Christ himself but his 1 John 20. 23. harbinger 2. Caution And here take heed of two things 1. Satanical delusions 2. Sinful communion 1. Satanical delusions The Divel like S. 22 Antiochus destroys many by false peace Dan. 8. 25. When we have more than ordinary tempests we are ready to think the Divel hath an hand in them but undoubtedly he hath an hand in the calms that are in the brests of natural people despair may have slainits thousands but presumption hath slain its ten thousands More birds are caught with lime-twigs they say than are killed by the fowlers piece It will never be well so long as you think all is well 2. Sinful communion Avoid evil society S. 23 take heed of much drink and drinking company Sampson's mother was forbidden to Judg. 13. 4 5. drink wine or strong drink while she carried him in her womb Some think the reason of that to be because much strong drink withers the child in the mothers womb So will it do by all good motions if thou be immoderate that way It will be like the Dodonean well that will Elristus est daemon sponte in animum admissus quench a burning torch Thereby you make the divel an inmate and so keep out grace Take heed of bad companions of what strain soever they be 2. Manner And that is three fold 1. Seriousness 2. Soundness 3. Speediness 1. Seriousness Be serious in this work be not like the Athenians at whom one laughed because S. 24 they were serious and earnest about plays and shows How may are serious in triflles and slighty in weighty things triflles will hardly prove tumets 2. Soundness See that your work be perfect be S. 25 not an half Christian Once a child in Spain Rev. 3. 2. when it was coming out of its mothers womb returned thither again Let it not be so with thee when thou hast put thine hand to the plough do not look back again for all the world see that your calling be indeed effectual and to the purpose 3. Speediness Set about this work betimes S. 26 even now while thou art reading these lines many think of it when it is too late many are destroyed through delays Those that Eccles 12. 1. would be good truly must be good timely 3. Motive And that shall be but one viz. S. 27 Necessity Consider how necessary it is to be made new without regeneration to solid Ab omni nequitia mundum necesse est esse qui cupit regnare cum Christo piety there can be no restauration to spiritual peace as the Oracle told a people once so tell I you if you would have peace for the future you must for the present have war with your sins by conversion-conflicts No true security without through sanctity no heaven without holiness no salvation without sanctification Phocas thinking to secure himself with his high built walls after he had killed Mauritius heard a voice saying that sin within would undermine all So though thou be compassed about with natural and temporal good things they are but weak rampiers sin in thine heart will be thy mine if thou have not grace thou canst not possibly have glory I conclude all I have spoken in Moses his S. 28 words Set your hearts unto all the words which I testifie among you this day for it is not a vain Deut. 32. 46 47. thing for you because it is your life Oh that the Lord would write them on your minds and work them into your hearts that through his mercy and might his goodness and greatness they may be means of affecting your souls of effecting this work of effectual calling upon your whole man which shall be a crown of rejoycing to me of true comfort to you and that which is above over and the end of all of eternal glory to the Lord Amen FINIS The Contents of this Book The first Part. CHap. 1. The Proeme or Entrance page 1 Sect. 1. The dependance and coherence of the words p. 1 2 Sect. 2. The explication and division of the words p. 2 3 Sect. 3. The Doctrine raised from the words p. ibid. Chap. 2. 1 Of the kinds of