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
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
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
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
the head of enlivening the heart It is as the Sun in the Hemisphere of the soul without which a man or woman is in the land of darknesse such is the vertue and value thereof that Luther said one leaf of the Bible was worth the whole world it is the honour of a Nation the happinesse of a people to have it it is a blessing that proceeds from signal love and distinguishing favour He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Psal 147. 19 20. The Bible is the Book of Books the Scripture is the King of writings which made Charles the great to crown it with his own Crown it is of such worth that it is a shame for a Christian not to be well read in the writings seen in the sayings versed in the verses Catechized in the chapters and perfect in the pages of that Book One asked a Schoolmaster whether he had Homer's Iliads and for his negative answer took him a box on the ear and went his way Do not they then deserve to be ratled with reproof condemned by censures that are weary of the word that slight the Scriptures that trample the Testaments under their feet I am loth to leave it upon record that this age hath produced such Caterpillars It is a sin I think not to be mentioned without mourning such consider not that where there is no vision the people must needs perish Prov. 29. 18. O let not the esteeme of Gods word die and wither in our hearts It is a golden treasure though it be but in earthen Vessels it is most dainty fare though not sauced with the enticing words of mans wisedom what though it be not written so as to please sinful fancy let it suffice it is so written as to procure saving Faith It is eminent for beauty transcendent for splendour to those that have their eyes opened A word fitly spoken is like Apples of Coecus noâ— judicat de coloribus gold in Pictures of silver Prov. 25. 11. All the words of God are fitly spoken and as they said truely Never man spake like this man John 7. 46. So may we both truely and justly say in this ease Never any spake as God speaks in his word that must needs be excellent which teacheth of God traineth the soul tutoreth the affections that must needs shine with a peculiar lustre which the spirit as superiour Agent makes use of as an inferiour instrument to condemn vanity convince of folly to confound sin and to convert the soul 14. The necessity of hearing Then carnal S. 14 people must hear the word since it is a means of calling and conversion It is a pernicious principle that teacheth that wicked men may not do bona good things because they cannot do them bene well It is true God loves adverbes better than verbes the manner of doing rather than the matter yet the matter rather than nothing at all and though it be bad not to do that we do well yet it is worse to leave our duty wholly undone It is but doleful doctrine to exclude people from the means of grace because they have not grace The wicked are condemned in Scripture for not calling upon and worshipping Psa 14. 4. Jer. 10. 25. Verbum Dei praedicandum est ut audiens credat Rom. 10. 17. the Lord If the word be the means of life then the dead in sin must wait upon it If the Ministers be Christs ushers then those that would learn must come and sit at their feet Faith cometh by hearing then they must come to hear that they may have faith Peter preached to wicked ones to the crucifiers of Christ Acts. 2. 22 23. c. if it were lawful for him to hold out the word it was lawful for them to hear it If lawful for him to preach to them then lawful for them to be present Let them then hear the word and hear it with fear and trembling however let them hear it Though they come to work yet God may new mould them though they come for custom yet God may convert them Though their intentions be sinful yet Gods execution may be sanctifying some ordinances are for all others onlie for some The Sacraments are Gods visible the Scriptures his audible word Though the wicked are to be debarred the one yet not to be deprived of the other Though they may not be Communicants at the table yet let them have communion with the Pulpit though they be shut out of the chancel yet let them not be shut out of the Church Though the presence chamber be kept with lock and key yet let the Court gate be set wide open Though they may not handle the body of the Lord yet let them hear the word of the Lord. CHAP. III. II. Vse for Terrour THis doctrine in the next place speaks woe S. 1 and condemnation with a loud voice to those that are not effectually called it dischargeth a volley of shot thundreth an whole peal of ordnance in the faces of those that are unchanged like pictures that are made to look everie way as it smileth upon the godly as you shall hear afterwards so it frowneth looketh 1 Kings 22. 8. louringlie upon the ungodly And as Ahab said of Micaiah touchilie so may we say of this doctrine trulie in reference to wicked men that it doth not prophesie good concerning them but evil Doth the Lord effectuallie call whom hee did predestinate then you who yet are not called have cause to wax pale and to be filled with tremblings of spirit It is like the hand writing upon the wall and may loose your joints and cause your knees to smite one against the other and that upon these accounts and the consideration of these ensuing particulars 1. Such cannot yet conclude that they S. 2 are predestinate they have no ground nor foundation whereupon such conclusions may stay themselves where the deluge of sin rests still upon the spirit and ways of a man or woman thoughts of predestination can find no rest for the sole of their feet but must either return and die in the rest of fond imagination or else flutter up and down till for want of being feathered by grace they fall and perish in the inundation of unrighteousnesse Such deserve to be hist at in the Schools of the Saints who make a flourish with such conclusions and are not able to produce the premises The Scripture giveth no warrant thus to conclude for Peter joyneth election and sanctification together where he saith Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience c. 1 Pet. 1. 2. or to sanctification rather What Bez. in loc though you have civilitie and outward conformity is that firm ground fitting for thee to anchor upon with determinations of thine election
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
that it seeth into the mysteries Vtraque cognitio Dei scilicet tui tibi est necessaria ad salutem Bern. Sup. Cantic of Iniquity and Godlinesse whereof it had no knowledge before Now it knows something of it self of a Saviour which it understood not before it is in a new world in a Region of Light even to admiration the Scales are fallen from it's eyes Col. 3. 10. And have put on the new Man which is renewed in knowledge In renovation there is illumination now is the Soul a Spiritual Scholler whereas before it was a very ignoramus in the Spiritual understanding of the things of God though it might have parts and common knowledge enough 2. The Will and Heart is changed the former S. 2 is not sufficient unlesse seconded by this The Lord goeth down from the upper story of the Head into the Heart the Center of the whole man and refineth and purgeth that it was full of Trash and Vanity like a Childs Pocket but the Lord emptieth it of that and maketh it like a Cabinet full of precious and costly Jewels before it was full of Weeds and Nettles but the Lord taketh away them and soweth the Seeds of grace and planteth the Roots of true goodnesse there And this Doctor Ames calleth the passive reception of Christ Med. 1. lib. 26. cap. 21. thes Ephes 2. 5. Even when we were dead in Sins hath he quickened us together with Christ The Will and Heart of man is a Rebellious Catiline but now it is made a loving Friend and an obedient Subject now it is endued with principles of true Godlinesse and hath the image of God impressed upon it in the conformity thereof to his mind It is now a Paradise full of Trees of the Lords own Planting The Will now stands right for God and looketh Heavenward Now it hath that new Heart which God promiseth to give Ezek. 36. 26. A new Heart also will I give you and a new Spirit will I put within you and will take away the stony Heart out of your Flesh c. O precious Heart worth more than the Treasures of both the Indies the comparison falls too short the Lord takes and gives but doth not give and take For this Heart shall never be lost this new Heart is a stock of saving and Sanctifying grace the Fountain Spring Source Habits from whence come and flow the Acts and streames of grace and Piety now doth God lay the principle bottom and Foundation of the after superstructure of Pious Actings now doth the Lord bring the Heart to his own bent and cause it to move towards himself as the Center thereof the Lord hath made the Heart a Treasure or Ware-house from whence good things Mat. 12. 35. are brought forth CHAP. VI. V. What those graces are which especially first put forth themselves They are these 1. Relying Or 1. Faith 2. Repenting Or 2. Repentance THese two are Sisters they are the Primerose graces that first appear in the Spring of conversion or effectual calling For this Work is called by several names viz. effectual calling as there is a closing with the call of God conversion as there is a turning to God and Regeneration as there is a Spiritual birth and such workings of God to the Soul and the Soul to God as beareth Analogy and proportion with the natural Birth But first to speak of Faith or relying many S. 1 controversies there are about Faith all which I wave as not being made for a Souldier and being desirous to improve my time and talent to edification and not disceptation I mean that Act of the Soul whereby it doth rely stay roul and leane it self upon Christ whose Church Cantic 8. 5. and dearest Spouse is said to lean upon him Spiritual life is from Christ in the Habits and to Christ in the Acts by this Faith doth the Judg. 3. 7 c. Soul as Ruth to Boaz come softly as conscious of it's own unworthinesse and layeth it self down at the feet of Christ saying I beseech thee spread thy skirt over thy poor Creature for thou art a near Kinsman Bone of my Bone and Flesh of my self The Soul put 's into the Haven of Christs righteousnesse by Faith and there throweth it self for life and Salvation John 3. 15 16. That whosoever believeth in him should not perish but have Eternal life Before the Habit of Faith with other graces was planted in the Soul and Heart Now the Budd's and Acts of that do appear assoon as there is Regeneration by an Ingeneration of Divine principles the Soul casts it self into the Lap of Christ the Armes of a Saviour and Bosome of a Redeemer when Spiritual strength is put into the Soul the first step it takes is to Christ and by Christ to God The Soul now layeth its self at Christs Door and gives up it self to the Patronage of his Wing It believeth on closeth with and fasteneth it self to him by this Girdle and this Doctor 1. Lib. Med. 26. c. 26. thes Ames calleth the active reception of Christ 2. Relenting The next grace that put 's forth it 's hand out of the Womb is relenting or S. 2 repentance an aversion from evil a conversion to good in heart in hand in affection and action These are often coupled in New Testament Preaching Repent and believe Believe Mark 1. 15. and repent And sometimes the one without the other though one of them be not expressed yet it is implyed Now the Soul goeth from and goeth to from Hell to Heaven from Sin to Grace from the left hand to the Right It 's Back is now where it's Face was and it's Face where it 's Back was The Hebrews have two words growing upon one Root fitly expressing this and corresponding to the Latine aversion and conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning to What saith the Lord to his People Isai 1. 16 17. Cease to do evil learn to do well By Faith the Soul is willing to possesse good that is Christ by repentance to practice good that is Grace and Piety Now is the Soul troubled for what is past and disquieted for all it's Sins it hateth the evil and loveth the good How sweetly doth Ephraim through the grace of God express himself in the 31. of Jeremy and the 19. Verse Surely after that I was turned I repented and after that I was Instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the reproach of my youth And how can it be otherwise when the soule is turned to Christ It cannot be for Christ and Baal too nor halt between two opinions It cannot serve God and Mammon If it giveth up it self to Christ it must needs give away it self from sin and if by Faith it take Christ for it's Husband it must forsake the Bed of Adulterous Love If Christ dwell in the heart by
of Christianity but the fire and heat will soon take off all this Paint your Blossomes and Buds will fall with an easy gust you will go back by as many degrees as ever you went forward and though a Saint to seeming in youth yet in old age you may turn Devil yea sooner too and so make good Sancti juvenes Satanici senes the Devils Proverb if you be onely called and are not also effectually called artificial Religion and made Piety is never durable or long-lived rootelesse flourishes will soon be saplesse and hang their heads if the Garment of your Profession be not made of the Sempiterno and Perpetuano of true grace it wil soon wear out If you put not the woofe of an inward work to the warpe of an outward shew you will never make strong Cloth fit for a Saints back The power of Godlinesse will stand where the forme dareth not shew it's head True Saints prove Standers when others turn starters This is your happinesse ye Children ye Sons and Daughters of grace ye shall hold out and continue Let not this breed security and sloth in you but rather confidence and courage and caution Let 1 Cor. 10. 12. him that standeth take heed least he fall If you would stand take heed you do not fall if you would not fall take heed that you stand if you would be sure you must not be secure 10 Glorification The last effect or consequence S. 10 of effectual calling is glory and happinesse in the highest Heavens this I put in the last place as the greatest of all what can be said more than glory enjoyment of God beholding his face for ever And this belongs onely to the effectually called as in the Text Verse Whom he called them he justified and whom he justified them he glorified They shall as certainly be glorified as it were done already and this Peter also teacheth when he saith Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you 1 Pet. 1. 3 4. Here he speaketh of being begotten again which is all one with effectual calling and by that Inheritance incorruptible reserved in Heaven is meant no other than glory It is undefiled and therefore suitable to them it is incorruptible and cannot perish and therefore they need not fear it shall decay or be lost during their stay on Earth while they are at home in the body and absent from the Lord gracious ones shall be glorious ones Holy ones shall be happy ones The effectually called shall be Eternally crowned Those that have Sanctifying goodness in possession have saving greatness in reversion All the rest of the consequences of effectual calling before mentioned are not enough the Lord will also give Heaven as the perfection and accomplishment of them all He hath given grace and he will give glory and no good Ps 84. 11 12. thing will he withhold from them that walk uprightly O Lord God of Hosts blessed is the man that trusteth in thee that is called by thee The Lord called them to make them fit for Heaven for by nature we are as contrary to Heaven as to the way thereunto though we little think it and therefore have it they shall Giving Col. 1. 11 12. thanks unto the Father you see neither Peter before nor Paul now quoted can mention it without Doxology and we should imitate them Which hath made us meet to be Partakers of the Inheritance of the Saints in Light what is that but Heaven and how did he make them meet why that followes Who hath delivered us from the power of darknesse and hath translated us unto the Kingdom of his dear Son Colos 1. 11 12. What is delivering from the power of darknesse but the bringing of a Soul out of an Estate of nature which is done in effectual calling But as for you that are in your sins for all your challenge Heaven glory is none of yours this Scepter shall never be put into the sinful hands the Crowns of this Kingdom shall never circle the heads that are void of the right knowledg of Jesus Christ unrighteous ones shall not enter in at the Gates of the new Jerusalem living and dying in your sins you shall ever be excluded and shut out let the serious thoughts of it daunt thy Spirit and stop thy course Heaven is not for all Aula coelestis non suscipit nisi Sanctos pios onely for some it is the City House Mansion onely of the Saints amongst the Sons of men onely converted ones shall be Courtiers there CHAP. IX VIII The subject of effectual calling or whom God doth call IN the next place according to the method propounded I am to shew you who they are who the Lord doth thus call for they are not all but some not many but a few and this I shall comprize under three heads 1. His Elect Those whom the Lord hath S. 1 predestinated and elected to glory those he calleth to grace whom he hath chosen for himself those he calleth to himself Election was Praedestinatio est causa gratiae gloriae Aqui. therefore Vocation shall be Vocation is therefore Election hath been The one goeth before the other certainly followeth after whom he had in his heart by Eternal Predestination those he bringeth to his hand by timely regeneration The Text speaketh this plain Whom he did predestinate them he also called And v. 28. foregoing To them that are the called according to his purpose God Elected but some and therefore doth effectually call but some he calleth homeward many he calleth home but his chosen he calleth into the bosome of the Church even those that are rejected into the bosome of Christ onely those that are elected He calleth not all in the world but some out of the world Election and effectual calling though they keep not time yet they keep Company what the number of the one is that is the number of the other The calling of God hath it's bounds it's limits out of which it doth not passe The Lord saith to it as to the waves of the Sea hitherto shalt thou go and not further It is not tied to place Countrey manners parts gifts or the like but onely to the Elect whosoever are not Elect shall not be effectually called whosoever are Elect shall be effectually called The Lord knoweth who are his and he will find them out First their names are written in God's Book then God's grace is wrought in their hearts God first marks them and then moulds them First registreth them and then reneweth them first takes their names then turns their natures multitudes there are whose names are not in Heaven multitudes there are who shall never attain to true grace we may suppose
a loud voice As our Saviour saith in another case this kind goeth not out but by fasting and prayer Matth. 17. 21. the like may we say of sins riveted by custome and time they may be loosed but with much a do the Ice of a months freezing may be broken as well as the Ice of a nights freezing though with more knocks Many shifts and evasions do people find for themselves by continuance of time whereby they keep sin in and grace out by use sin groweth strong sense of sin weak and their hearts little affected with the word being like the people that dwell by the water falls of Nilus who regard not the great noise thereof whereas it is troublesome to strangers so they being accustomed to the sound of the word little regard it 3. Necessity of service Therefore doth S. 5 God use to convert mostly in the spring for all that are sanctified in conversion are to serve him in their conversation Those that are called are called not to loyter but to labour not to be truantly but trusty not to play in the open field of the world but to ply his work in the walled vineyard of his Church not to sit with folded hands in our bosomes but to run the way of his commandments Much there is for a Christian to do for God for himself for his relations for his neighbours for Gods praise for his own and others peace for the illustration of Gods glory for the salvation of his own and others Ars longa vita brevis souls and the time of people upon earth at longest is but short at most is but little and if they begin not betimes what can they do a long journey from earth to heaven we had need take the morning and set out by Sun a great deal of business to do and it must be done in the day of this life we had need then be stirring very early the good housholder which may well be an emblem of Gods calling sinners is said to go out early in the morning to hire labourers into his vineyard Matth. 20. 1. As the whole man so the whole time doth the Lord require as our spirits soul and body so our youth middle and old age death often comes sooner than old age and if nothing be done before nothing can be done after Much work and many works hath a Christian to do There is the fostering of faith the renewing repentance subduing of sin conquering corruption guarding his grace fearing his falling watching his walking studying the Scriptures perusing the promises conversing with converts admonishing acquaintance defying the Divel growing in grace and in all glorifying his God and as the Apostle saith in another case 2 Cor. 2. 16. Who is sufficient for these things so may we in this What time is sufficient for these things Besides in youth there is bodily strength for the task of duties for the body as well as the soul is to be and do for God and spiritual services take a tincture from the bodies temper Though the spirit be willing yet the lesse will be done if the flesh be weak fervent prayer frequent meditation of God his works his word of it self its ways its wants solemn fastings whether publike or private much reading often hearing self examining for which and many more is requisite the vigor of the souls powers the vivasity Meus sanein corpore sano of the bodies parts which in age do age lurk and languish grow feeble and faint the former whereof are evacuated in regard of spirits the latter enervated in regard of strength CHAP. XI X. The means whereby the Lord doth effectually call IN the next place we are to speak of those ways and means which the Lord maketh use of for the calling home wandring creatures lost sheep to himself and they are either of a lower or of an higher form Of the lower form 1. Works Of the lower form 2. Word Of the higher form The Spirit 1. By works The Lord many times makes common works and ordinary providences S. 1 to be especial instruments of grace All things are in Gods hands and those things that are of an inferiour nature can he so blesse and dispose that thereby they shall be suited for the attaining of highest ends Now those providences which the Lord hath used this way and countenanceth in reference to this work are these seven following which carry Scripture authority at their backs 1. By providing yoke-fellows the Lord S. 2 makes temporal marriages sometimes means of spiritual and in this regard it may be well said that matches are made in heaven when for heaven marrying proves to many a making to all eternity sometimes a man when he hath prevailed with a woman afterwards woes and wins her for Christ and many a woman that takes her husband much with her person takes him more with her piety How doth the wisedom and goodnesse of God much appear in this he brings those together that were most unthought of most unlikely he bringeth those together that were farthest distant from each other thus he makes grace out of nature as it were and a spiritual union to grow upon a fleshly conjunction by means of making one flesh he sometimes makes one spirit and doth not the Apostle use this as a reason why he would have the Corinthians not to leave but to shew love to their unbelieving yoke-fellows For what knowest thou O wife whether thou shalt save thy husband or how knowest thou O man whether thou shalt save thy wife 1 Cor. 7. 16. And doth not Peter counsel wives to be in subjection to their own husbands and to what end is it Why That if any obey not the word they also may without the word be wonne by the conversation of the wives 1 Pet. 3. 1. Many an one may say to their yoke fellows in some sort as David 1 Sam. 25. 32 c. to Abigail Blessed be the Lord God of Israel which gave me such an Husband such a Wife and blessed be thy advice my dear heart and blessed be thou which hast told me of my sin admonished me of my State and so hast kept me from Iniquity for in very deed had it not been for thee under the Lord I had perished in my transgressions though there may be carnal love and a peaceable life between yoke-fellows yet no well-bottomed affection if there be not mutual care for each others Eternal welfare They should seek by exhortation and conversation by counsels and commerce by prayer by pattern to bring each other into the bosome of Christ within the bounds of the Covenant The Apostle condemnes and blames the weaknesse of the Galatians That having begun in the Spirit sought to be made perfect by the Flesh We may congratulate and blesse the Gal. 3. 3. wisedom of God that causeth that which is begun in the Flesh to end in the Spirit Sometime a good Husband makes a good Wife and
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
doth not flatter By his word did the Lord work in the first creation and by his word in the second by his word he made all of nothing and by his word he makes new of old though that word and this do differ The truth shall make you free John 8. 32. The light of knowledge life of grace liberty from sin come by the means of the word a word of grace a means of the work of grace The Word in all the parts of it Law and Gospel threatnings and promises the dark and light places Old and New Testament the writings of the Prophets and Apostles too every part of Gods word is precious The Scripture in the plain song of it and in those descants and divisions that are run upon it by the comments expositions and writings of godly and learned men wherewith we do abound blessed be the Lord The word read discoursed of you may see the commendation Perk. Rev. 1. 11. of the word of God in reference to this end Psa 19. 7 8. But more especially the delivering of the word viva voce the publike ministring and preaching of it This is the Lords darling his great engine for the battering down the strong holds of sin and Satan whatever 1 Cor. 10. 4. the wretched world thinks of it It pleased God by the foolishnesse of preaching to save them that believe 1 Cor. 1. 21. They are Aaron's bells that through Gods blessing ring all in the musick of spiritual high sounding cymbals that charmeth souls hath not the seed of the word been first cast into the furrows of the heart and then the fruits of grace have shewn themselves Matth. 13. 18. preaching is prevalent the ministry of the word gets the mastery of our wills This proposition of Gods mind helpeth forward the deposition of the old man The word in the Pulpit is a word for souls profit as David said of Goliah's sword so may we say of the preaching of the word there is none like to it It is Gods power to the salvation of the soul 1 Sam. 21. 9. Rom. 7 16. his strong arm for the conquering of sin his hammer for the breaking of an hard heart in pieces It is a fire to refine sope to scoure a lamp to give light It hath brought many stones to the building of Gods Temple This pipe hath caused many to daunce in the ring of piety This musick hath made many souls Matth. 11. 17. merry in the Lord for the Kingdom of God consists as in righteousnesse so in joy in the holy Ghost Rom. 14. 17. who is there of the family of faith that must not confesse that the word preached was the means of their grace but there are several sorts of Preachers and peaching It is not every kind of preaching that God owns and crowns I shall therefore shew you what manner of preaching that is which is a means of effectual calling It is and must be 1. Plain Preaching It is and must be 2. Piercing Preaching It is and must be 3. Powerful Preaching 1. Plain preaching The word must be delivered S. 10 in a plain familiar way not with curious but common not novel but known Non ad raptum sed captum not lofty but lowly not elegant but easie words for the work of a Minister is not to confound the head but convert the heart not to rack ones sense but to rectifie the soul not to amaze the mind but to mend the manners not to delight the fantasie but to draw to faith and the plainest expressions are most like to make impression Let Ministers speak as rationally as may be so intelligibly let them speak wisely so not too wittily This Predicator laboret ut intelligenter audiatur plain preaching agrees best to the generality of people whose understandings are but ordinary yea very mean in spiritual things alas they are lost in high expressions and many times cannot see the wood for trees they admire the Minister it may be but understand not they wonder at him and that is all the work that passeth upon them They go away and say he is a great Scholler when themselves have not learned so much as to make them disciples of the lower form It agrees best to the nature of the word of truth the richest coats of arms are plainest they say Truth loves a plain coat and not a gaudy habit Truth cares not for spangled and glittering attire it hath native beauty enough to commend it it needs not artificial Those that wear soft clothing are in Kings houses phalerated and embrodered words are for curious and courtly ears Flosculous Orations are for more common meetings and do not do well in the assembly of Christians Many pepper their Sermons to make them smack but forget to salt them to make them smart Paul was plain in his preaching and I think the best Ministers may be his Schollers Seeing then that we have such hope we use great plainnesse of speech 2 Cor. 3. 12. And so elsewhere When I came to you I came not to you in excellency of speech or of wisedom and my speech and my preaching was not with entising words of mans wisedom 1 Cor. 2. 1 4. The truths of God set out with human flourishes are like a linsey-woolsey garment and the sowing of a field with mingled seed which were forbidden Levit. 19. 12. Spiritual meat is sometimes spoiled with too much sauce All the Sermons that we find upon record in Scripture were plain Sermons Sermons that smell too much of the candle are more for the ornament of the Speaker than the document of the hearer are rather to tickle the ear than to take the heart Bombastick words quaint termes abstruse sentences strained expressions much of Latine and Greek quotations that a Sermon speakes many times half in the Language of Ashdod and half in the Language of Canaan are much below that gravity and seriousnesse wherewith the mind of Christ is to be propounded not that I would have Ministers have no regard to their expressions nor that the word should be so dressed as to render it despised some have their expressions too raw and others too much rost the mean is to be In medio consistit virtus observed I would not have Ministers like the slovenly Sons of Eli who by their homelinesse made the Lords offerings to be abhorred I would have them to look to words as well as 1 Sam. 2. 17. things manner as well as matter both in praying and Preaching Scripture expressions are the best I wish we would all study to speak more in Scripture Phrase and words and these are excellent and right words and as Job saith How forcible are right words Job 6. 25. Right plain words tread sure and leave usually the print of their foot behind them Love plain Preaching it is best for your Soul pray against an itching ear 2. Piercing Preaching It must be such Preaching S. 11 as
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
otiosus est sermo Doctoris the other as the Agent the one as Organical the other as Authentical as Christ said to his Disciples John 15. 5. so may the Spirit say to providences and the word without me ye can do nothing These wheeles would never go if the Spirit did not drive them these sailes would never fill if that did not blow hard these means would be but as dead carcasses if that did not enliven them Words Frustrà foris verba nostra streperent si internum magisterium S. S. deesset Ephes 6. 17. Ps â—27 1. would be but wind without the Spirits working If the word be not in the Spirits hand it will never cut down the weeds of sin nor slay the Goliah of natural rebellion therefore is it called the sword of the Spirit If the Spirit joyn not it self to the chariot it will move heavily as if the wheeles were taken off Except the Lord build the house they labour in vain that build it Unlesse the Spirit move upon the face of the Soul nothing will be brought to ripenesse and perfection As an Heathen could say when he had done some piece of eminent service It was not I that did this exploit but the Gods used me as an Instrument So may the fore-mentioned means say It is not we that have converted but the Spirit by us and may answer as Peter if we be examined of the good Acts 4. 9 10. that sinful Soules have received Be it known unto you all that by the power of the Spirit these Soules are alive this day If the Spirit do not prosper providences and work with the word the Soul can never be changed It is his proper work to give grace to grant holinesse and therefore is he called the Holy-ghost as is his name so is his nature and as his condition is so is his operation If the Spirit sit not at the stern the Minister shall plie the oar in vain Ministers may Act secondarily but the Spirit primarily they as choice subservients but the Spirit as chief superintendent they may carry on their work artificially as Servants but the Spirit architectonically as Master they may Preach out their hearts and if the Spirit doth not put out his hand Soules may go to Hell after all Now the Spirit helpeth and carrieth on this work by these actings The Spirit 1. Perswadeth 2. Fasteneth 3. Applieth 4. Examineth 5. Concludeth 6. Disquieteth 1. The first work of the Spirit is to perswade S. 14 the Soul to believe those things that are spoken Truths heard and not believed will take no place The word Preached did not profit them not being mixt with Faith in them that heard it Heb. 4. 2. The word was propounded to many yet profited but some taught to divers yet took but a few the word the same but not the work And the cause was as perswasion in the one so misperswasion or non-perswasion in the other If we be not perswaded of the sweet of a promise of the soure of a threatning of the reality of consolations pronounced of the certainty of comminations denounced of the verity of Doctrine commended and the necessity of duty commanded they may strike our ear but they will never reach the heart If one hear of a receit for the bodies good and believe not the contents thereof it will do them no good so it is in this case the Scripture is an whole Book of receits for our restitution of remedies for our maladies which we shall never follow if we believe not the vertue and use of them An unbelieving heart is like sandy Infidelitas sicut terra arenosa barren ground Now it is the work of the Spirit to perswade The belief of the misery of our Soules the mercy of a Saviour of the willingnesse and worthinesse of Christ in reference to redemption of the nature of sin and the need of Sanctity cannot be wrought in our Soules without the power of the Spirit We cannot perswade our selves the Minister cannot perswade us without the influx of the Holy-ghost We may go down into the Waters of the word and if the Spirit move not them and us we may come up again as leprous as ever we were Let the Minister informe soundly reprove sharply examine searchingly and exhort sweetly yet all is nothing unlesse the Spirit do something But the Spirit deals and treats with the Soul propounds delivers the truth of God answers objections silenceth queries infallibly demonstrates and by such strong Mediums proves it's Divine conclusions that the Soul is non-plus'd confuted hath nothing to say and is now so clearly convinced that unlesse it would deny principles and shut it's eyes against the light of Argument it must needs come over to the Spirits part and be of it's mind You that are effectually called what say you till the Spirit perswaded you could man prevail with you till you believed indeed the writings of the Prophets and Apostles and the sayings of Ministers from thence did you getany good till then was not allspoken as to the dead 2. It fasteneth In the next place the Spirit S. 15 fasteneth and fixed some word or providence upon the Soul which it cannot forget or shake off and causeth it like Mary to keep all these things and ponder them in their heart Some Luke 2. 19. general thoughts and sence of the word believed of providences experimented do light upon the Spirit of a man or woman but are soon scared away Now the Spirit cometh and holdeth these things to the heart the sound of the word cometh and goeth and the Lord in his providences passeth by us and we take little notice of him But the Spirit as the Master of the assemblies fasteneth something like a naile in a sure place and strikes the arrow into the side the Soul would put all away and thrust all out of doors by company mirth by letting in thoughts of vanity but the Spirit striveth against this stream and now the requiring repentance pressing piety reproving iniquity in general or such a sin in particular the threatning of fury promising favour such a passage or such a phrase in the Ministery of the word and for providences the visiting with sicknesse the lessening the estate the preserving from danger the saving from wrack or the like are so tied by the Spirit to the Soul that it cannot get loose from them and come so freely into it's thoughts that it cannot avoid acquaintance with them and now saith Oh such an expression of the Minister what means it by this providence what doth the Lord intend and where ever it is going whatever it is doing almost these things and thoughts do interveen the Soul cannot but revolve and turn them up and down in it's mind 3. It applieth The Spirit helpeth the Soul S. 16 to apply to it's self in particular what is spoken in the general We are all prone to excuse our selves and are like little Children
some have that others have not they are beholding to the mint for it and not the mine to grace and not to nature It is the stamp of the image of the King of Heaven that makes any to passe for currant coine more than others those whom God intends to make Princes in his Kingdom hereafter he will educate and tutour by his spirit accordingly Those that run with the wicked unto all excesse of riot here shall in vain expect to be parted from them at the day of the resurrection Those that shall wear Kings Robs in Heaven must wear Saints Robs on Earth Many would fain differ from others at last that delight with them in the self same lusts many long to dye the death of the righteous but they are loath to live the life of the righteous Numb 23. 10. the heires of glory and of wrath are known and distinguished by their coates though both come into the world clad with the same home-spun cloth of natural pollution yet such as are Gods he will change their habit and make them garments of the well-wrought Web of Grace dipt in the blood of Jesus Christ Application of the means the Lord will Rea. 4 effectually call home his chosen ones that so S. 4 they may use all those meanes that he hath appointed to bring them to Heaven by The Lord bringeth to Heaven though not for nor because yet in the use of his own instituted means Therefore are we exhorted to labour to enter into the rest Heb. 4. 11. there are many rounds and steps in the spiritual ladder whereby souls must ascend to Heaven There is pious prayer right repentance hearty hearing serious searching much meditation filial fear careful caution none of which can be used and managed aright without a principle of grace no hand can well handle spiritual weapons but that of a Saint Though but one way yet many means to Heaven the working word sealing Sacraments feasting fasting which none can use spiritually but Saints No Heaven without faith they could not enter in because of their unbelief c. Heb. 3. 19. and to whom is it given to believe but to the effectually called There must be enduring in holiness or no entring into happiness he that shall endure unto the end the same shall be saved Math. 24. 13. and can they hold out in the wayes of grace that never set foot in Regnum coelorum vim patitur Luke 13. 29. them There must be a striving and pressing to get into Heaven and can they strive who have no life and is there life till conversion There must be a running in the heavenly 1 Cor. 9. 24. Psal 119. 132. Curramus sequamur Christum 1 Tim. 6. 12. 1 Cor. 11. 1. race and can they run the way of Gods commandements who never had enlarged hearts There must be a spiritual fighting which cannot be without a saving faith There must be a resisting of sin which cannot be without relying on Christ There must be an exact imitation of Christ which none can attain to but those that have effectual vocation from Christ Gods people cannot win Heaven and wear Math. 20. it yet they must labour in the vineyard and though they cannot work for it in the way of causality yet they must work before they come to it in obedience to Gods command It is true Heaven is not the wayes of the best performances and duties yet religious and gracious actings are the way to Heaven Though meanes have not a dram of merit in them yet the neglect of them bars and shuts up Heaven gate what God hath appointed as precedents of glory cannot be slighted withsin and danger and can any do them to acceptation without the spirit of sanctification operations must have suitable essences means must be trodden as the path to Heaven and the soul must have life before it can foot it in his way as a late worthy divine first treating of the new birth in the Mr. Ambrose his prima media c. next place layes down the means duties and ordinances wherein a Christian is to walk as in the path that leads from his new birth to everlasting life The second Part. CHAP. I. XIII The use and application of the whole THus I have done with the doctrinal part I come now to the applicatory part by S. 1 the help of the Lord I have run through these heads and now by the same help I shall endeavour to apply them to the heart I have hitherto been as it were building and rigging the ship in the Dock of explication it is time now that we launch it forth into the Sea of application that spiritual doctrine may be useful ministers must be careful that they be not useless the arrowes of the Almighty taken out of the quiver of his word must not be shot at rovers but at buts they must not be shot at random in the open aire but must be levelled and directed at the black of sin so have the faithful messengers of the Lord done from time to time when Nathan had first spoken to David parabolically he then speaks to him particularly and saith Thou art the man 2 Sam. 2. 7. and so doth Paul speak first generally and then specially Col. 1. 20 21. Ministers must rise in the practical as well as the comtemplative part of their discourses or else they Dr. Stoughton flye and fall with the lark as one saith If the bread and loaf of life be set forth and the Stewards of the houshold give not every one their portion shall they be advantaged If the leather be cut and the salve spread and not applied and fastened to the sore how shall the cure be done Now the sores and thoubles of the soul are these 1. The dulnesse of the understanding to which we shall apply information 2. The deadnesse and searednesse of the conscience to such we must administer the bitter pills of terrour and reproof 3. The disconsolatenesse of the spirit which must be remedied by the cordial of comfort 4. The deceitfulnesse and unskilfulnesse of the heart which must be rectified by notes and marks of trial 5. The perversnesse of the will and affections which must be healed by the lenitive of perswasions Therefore the uses we shall make of this point shall be these in order 1. Didactical or for Information 2. Catacritical or for Condemnation 3. Elenctical or for Reprehension 4. Paracletical or for Consolation 5. Diacritical or for Examination 6. Parenetical or for Exhortation And the dear blessed spirit be assistant to me S. 2 in my writing and you in your reading oh that these lines might be blessed to thy life Take heed thou loose not thy labour for in so doing thou mayst loose thy soul I shall endeavour to propound to thee nothing but the will of God I pray thee therefore turn not thy back upon it I should be loath for thy sake this book should come
after works though some be more absolute others more conditional some primary others secondary yet all are from God He is the Primum mobile the first mover as in nature so in grace as in temporals so in spirituals He is the Creator of this new world in all it's parts 6. The quality of this calling For if the understanding S. 6 and the will especially be wrought upon Then it is the making of a man or woman all new for the will is the Queen and Empresse of the Soul which commands all the rest The will is freed and so are the rest of the faculties of the Soul and members of the Voluntas libera est si Spiritu ducitur quia ubi Spiritus ibi libertas Voluntatis regula 2. humana ratio lex Dei. Acts 26. 18. body the will being ruled by God doth now rule for God the work of grace and effectual calling doth not quarter in any one part of the soul alone but will be billetted in every faculty nor is it contented to challenge the heart for it's throne unlesse it have the whole man for it's Dominions The eye of the mind is the Gate whereat it enters the heart the will is the Chumber of presence but it will not be confined there but sends forth it's influences into all the adjacent rooms Effectual calling is of a diffusive nature every power and part every affection and action gives up it's name to God Except a man be born again c. Saith truth it self John 3. 3. In the natural birth the whole man is born and in the spiritual the whole man is born again And so the Apostle if any man be in Christ he is a new Creature 2 Cor. 5. 17. And addeth Old things are past away behold it is worth the Noting all things are become new No part is excepted as is the will so is all the rest for that is chief Regis ad exemplum totus componitur orbis Though the tongue be tipped yet if the heart be not touched it is not grace If the understanding be enlightened and the soul not lightened of the burden of sin such an one is yet under the power of nature the Lord breaks up this spring in the heart and from thence are the purling streams sent forth through the channels of the faculties and parts of the whole Grace is within and grace is without the internals and the externals too are changed The Kings Daughter is all glorious within her clothing is of wrought gold Psal 45. 13. Grace Anima est tota in toti tota in qualibet parte is in the head in the feet It is in the thoughts in the eye in the desire of the heart in the endeavour of the hand in the memory and meditation and manners In the hope joy fear love hatred affections of the soul in the reason Tunc demum homo integer sanctificatus est quum nihil cogitabit Spiritus nihil appetet anima nihil exequetur corpus quod cum Dei voluntate non consentiat Bez. in loc will understanding conscience the faculties of the soul In the ear eye foot hand c. part of the body It is in the inclination inwardly in the conversation outwardly It is like the Sun going through the twelve signs of the Zodiack so it moves throughout the whole man And is in all at once at least in disposition though not in action It is like the reasonable soul of which Philosophers say that it is intire in the whole and in every part Grace is in all and in every part as the Apostle prayeth for his Thessal The very God of peace sanctify you wholly and I pray God your whole spirit and soul and body be preserved blamelesse unto the coming of our Lord Jesus Christ 1. Their understanding and affections the inward part and the body the outward part of man There is sanctification perfect in regard of parts when the meditations of the head the motions of the heart and the actions of the hand are cast into the mould of Gods Law and stand in a sweet and harmonious conformity unto his will The Devil cheateth people by a synecdoche putting a part for the whole Partial grace was never true grace true grace is universal grace and in this sence thou must be an universalist a true Christian like the Arke is Exod. 25. 11. and must be overlaid with pure gold within and without If you are effectually called you are not like Dagon the God of the Philistins half a man and half a fish nor like Nebuchadnezzar's Dan. 2. 31. image though thine head be gold yet if thy feet be clay thou art not of the right make 7. Difficulty of effectual calling Are there S. 7 so many Steps to the top of this building so many parts of this work as we have shewed there are there it is a very great and difficult work and every thing is not enough and sufficient Many may have taken some few Steps but loath to go forward do go backward and are in statu quo in their old condition More Multos remissa conversio in pristinos errores reducit Steps then one or two must be taken to come into Christs bosome more words than one to the making up of a spiritual bargain or match with the Lord many ingredients must go to the making up of this soul saving composition Every grief for sin is not grace every longing is not from life every sigh is not true sorrow slighty convictions are not conversions There may be some loathing of sin and yet no love to God There may be a self-condemnation and yet there may follow no soul-salvation All is not gold that glistereth nor is every shinning stone a Diamond The Child of grace I mean effectual calling is born with all it's limbs as all the powers and parts of a man are to be wrought upon whereof we spake in the last head so calling and grace is wrought and effected by the power of God in all it 's own parts The proud Pharisee thought Luke 18. he had the substance when he had nothing but the shadow he thought he had the body when he had nothing but the bark Pharaoh and Judas had some regret of spirit repentings Exod. 9. 27 28. Matth 27. 3. of soul reformation of their actions but it was not enough faint wishings and lazy wouldings are not from the special grace of the spirit There may be a watery eye a blushing face a blubbered cheek a suspicion of it self a de jection of spirit and yet no true grace Every slight trouble is like Sauls armour that will not fit Man indeed would think that so much were enough but Gods thoughts are not as mans thoughts We read that when the Lord sent Samuel to Jesse his Family to anoint one of 1 Sam. 16. 6 7. his sons Jesse caused all his Sons to passe before Samuel first Eliab
so little who was of more yeers Aged sinner there are many at 30. years have done much for God through his grace are thriven and grown lusty in piety and have run hard that they are almost at Heavens gate when thou hast done nothing are like Pharaohs lean kine and didst never take two paces in the way of godliness who art 50 60. years of age it may be more and hast enjoyed as good nay it may be better means than they there are many of half thy years that grow rich with a little and thou growest poor with much That have more in their little finger than thou hast in thine whole body you have cause to lay it to heart that you have laid out your heart no more for God Hast thou stood all this while a tree in Gods Orchard and art thou outstripped by a young Plant Hast thou been all this while in Christs School ever 2 Tim. 3. 7. learning and not yet able to come to the knowledge of the truth Art thou still no further than a. b. c. Oh consider this thou that hast forgotten God so long least he tear thee in Psal 50. 22. pieces and there be none to deliver Yet I would not have thee to despair yet there may be some hope concerning thee if thou turn truly repent really pray perseveringly seek seriously and believe savingly Thou hadst need double thy diligence and redeem the time Thou must do two hours work in one Thou must ride all night as well as all day or Plus omnibus religione operam dare senibus convenit quos praesentis seculi florida aetas transacta desemit thou wilt hardly get to they journey's end Thou hadst need borrow time from thy sleep from thy meales from thy recreation and lay it out about thy soul because thou hast neglected thy salvation so long the smalnesse of your remaining time the decay of sence and reason habit in sin the wiles of the Devil render your change doubtful and difficult However give all diligence to make thy calling and Election sure Be importunate with the Lord and like Jacob take no nay The Sun is almost down yet if thou put on hard thou mayest reach thy Fathers house before day-light be quite done 12. The utility of observation Doth the S. 12 Lord convert and call into his bosome by his works and providences Then it is a very good and profitable thing for us to take notice of the providences of God providences well minded may be means of our souls mending Such as have their conceptions filled with them may come to have their conversation filed by them The works of the Lord being throughly pondered are means many times of being truly purified The Lord passeth by us in his dispensations and through our heedlesseness passeth over us in displeasure The Lords works and various dealings are as decoyes and snares to take us but if we step over them we are not like to be caught The Lord openeth these hangings and if we open not our eye to behold them they wil not affect our heart who is there that observeth the Psa 28. 5. works of the Lord or mindeth the operation of his hands in his actings towards them or theirs in their soul or body formerly or lately in greater or lesser affaires in light or dark prosperous or adverse emergencies much might be squeez'd and got out of them It was the commendation of one that he could make something of nothing and great matters of small so the providences of God which others make no account of if Husbanded and improved might amount to the salvation of the soul through God's blessing They are therefore to be recorded in our thoughts and registred in our understandings In the Arke was kept the pot of Manna which was a remarkeable and extraordinary providence of Heb. 9. 4. God towards the Israelites in that they were fed and preserved so long by it A Godly man of late hath set before us a very commendable pattern of this nature I mean Master Ambrose in whose middle things you have a Catalogue of providences c. The footsteps and goings of the Lord are to be marked and observed It is not amisse to keep a Book or List of them let mercy be remembred Beneficia Dei omnibus horis consideranda sunt misery regarded let trials be thought on let afflictions affect us let his providences of all sorts especially those of greatest stature live in our memories and not be buried in the grave of oblivion shall the Lord passe under our window in actings of various and divers kinds and shall not we look out to see what he doth when his hand is stretched out to strike or reached out to stroak shall we regard neither Contemplation of our maker is one great Homo ad contemplandum creatoris suum conditus est end of our making and to view not onely the wayes of the Lord in general towards others but also his goings in particular toward our selves It were but a practice of piety to have Chronicles of this nature as none of the words so none of the works of the Lord should be suffered to fall to the ground by us but we should take them up at the first bound we should shew our selves thrifty in this case and gather up the fragments that nothing be lost we are ready to murmure at God's dealings many times when there is great reason to marvail at them when we see the issue of them Providential actions are the ripening of the Lords previous intentions by providences do his purposes come to the birth and his promises receive accomplishment let them therefore be heedfully observed and carefully preserved 13. The dignity of the word Is the word S. 13 an Instrument in God's hand of changing mans heart then it is a most precious thing and to be much prized by us It is a word of duty to us and therefore must needs be a word of dignity in it self It is a working word through the spirits assistance and therefore a worthy word to our acceptance it is a means of sanctification and there is reason it should be the matter of our estimation it is an invaluable treasure and incomparable Jewel and therefore to be lodged in the heart and laid in the bosome which was the practice of pious David Thy word have I hid in mine heart Psal 119. 11. He had high thoughts and singular conceit of it with such a deep stream did his affection run towards it that himself could hardly sound the bottome thereof as appears by his pathetical expressions O how love I thy Law It is my meditation all the day Ps 119. Scripturae divinae jugiter mente voluantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. Si verbum Dei auferas solem è mundo sustulisti 97. The word is of exceeding great use and price it is an universal remedy it is a means of enlightning
you may haplie make shift to passe the corps du guard of man and so to say the word that none can gain say you yet God can perceive your lisping and when you come to the passages of Jordan that lead into Judg. 12. 6. the heavenlie Canaan and shall say Lord let me go over and open unto me The Lord will say art thou not a sinner a rebel and an unbeliever and though thou say nay yet the Lord will find thee out and bid thee say Shibboleh which thou canst not do but instead thereof will say Sibboleh Thou canst say outward calling but not inward calling thou canst say common grace but not special grace thou canst say I am a Christian but thou canst not say I am a Saint There thou stammerest and stutterest and art not able to speak right Be not deceived God will not be mocked And is Gala. 6. 7. it not a most doleful and direful condition for a man to be in wherein he cannot say upon sufficient grounds my name is written in Heaven I am one in the Catalogue and list of the elected and chosen of God Whom the Lord chuseth he chuseth to holinesse to sonship now if these things be not in Homo praedestinatus est esse filius Dei Aquin. thee what hast thou to say for thy predestination It is true Gods people are many times under dark dispensations and their condition so clouded that with Paul and his company neither Sun nor Stars for manie dayes do appear Acts 26. 20. to them so that their hope of being saved is taken away but yet their condition is far distant from thine For they have the root though not the branch the habit though not the act Though they cannot through impediments yet they ought by Gods commandment to conclude his eternal loving thoughts towards them yet withal they have such a glimmering and see so much of land and discover the coast though but in a small measure that if put to their choice they would not exchange conditions with thee but as for thee that art in thy sins thou hast no right neither oughtest thou to conclude any such thing to thy self 2. If such do conclude they do but delude S. 3 themselves onlie Saints can make right syllogismes in this matter for mood and figure because themselves through the grace of God are in a good mood and they have the figure and image of Jesus Christ upon their hearts others can make paralogismes as the Apostles Jam. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is and are good or rather bad at fallacies which is the way of disputing altogether in the devils Schools and what a desparate thing is it for a man to cheat and bear false witness against himself in things of so great moment when he is forbidden such demeanour towards his neighbour in the ninth commandement Friend and Christian Reader you are full of conclusions and do abound with determinations of his kind yet wanting the inward and saving workings of the spirit you do but cozen and deceive your selves If you say you are chosen and are not called if you say you are purposed to life and are not prepared for life that your name is registred in Heaven and not your nature regenerated on Earth If you think you are the object of predestination and not the subject of sanctification you do erre in your thoughts and greatly mistake Hath your hope for Heaven no other staffe to lean on but the broken reed of Egypt Will that building last that hath no other foundation than the sand Hear what Paul saith If a man think himself to be something when he is nothing he deceiveth himself Gal. 6. 3. It is universally true in divine moral civil and natural things and very applicable to our purpose He that thinketh himself to be something in regard of predestination and is nothing in regard of effectual vocation deceiveth himself yet there is nothing more common with people than thus to do and this is the misery and the mischief of all that people will not be beaten out of these thoughts and sayings though there be not the least of reason for them To run upon mistakes in temporals may be great detriment but to do it in spirituals is like to prove grievous damnation Is thy condition ever the better for such conceptions Is it sufficient warrant for hopes and confidences to have nothing but the hand and seal of Satans delusions There is nothing will bring thee more woe and speaks thy condition more sad than these delusions It may be truly said of thee a deceived heart hath turned thee aside that thou canst not deliver thy soul nor say Is Isa 44. 20. Adulatio fallax crudelis est there not a lie in my right hand Deceitful flattery will prove destructive cruelty bottomless conclusions will prove bottomlesse confusion if the spirit prevent not by Scripture confutation and in the end thou wilt find this course but a counterfeit salve for thy sins a skinning of the sore and the devils breath to carry thee down the more swiftly and easily upon the tide and stream of temptation into the Vitiis semper serviunt blandimenta lenocinantur dulcia delictis gulph of perdition The Lord uncase this deceit for thee and shew thee the hellish and hideous face thereof Rational men will have a reason for what they think or do and should not Christians make the divine reason the basis of all their inward and outward motions It is most unsafe for us to enter into the labyrinth of predestination to pace it with our own feet to make particular applications of it to our selves without the clue of Scripture-reason and doth not that even in the text say Whom he predestinated them he also called If effectual calling say not Amen thy strong conceits have none of the spirit's seal If those that have true grace may have doubting fears concerning their predestination then thy certain thoughts without grace are but a deluding fancy If they may yet suppose their condition sad thou hast no reason to conclude thine safe Christ saith Woe when all men Luke 6. 26. speak well of you and doth not a woe also belong to such who think and speak well of themselves causelesly Deceits of this nature will prove like mountains of snow which with the heat of Gods wrath will dissolve into floods of sorrow 3. In the next place consider what contentment S. 4 can you take in any enjoyment whilest you are unchanged and so cannot make out that you are one of God's chosen What felicity in any temporal favour without this Health is the sauce of our morsels peace gives a rellish to our rest Plenty is a foil to our peace a cheerful spirit within is the quaver of our mirth without our enjoyments like loving brothers are mutual helpes to each other but an interest in God and a sence of that interest is the
which such Quis mortem temporalem metuat cui aeterna vita promittitur cannot do as we have shewed in the former head If spirituals be absent temporals will prove but miserable comforters Though now you hold up your heads and blank at nothing and you laugh at the shaking of the spears and account darts as stubble yet in your moneth Job 41. 29. when you come to be gravid and go bigge with the sorrow of languishing sicknesses and fear of approaching death you will change your tone and sing another song if you be not as bad or worse than the Devil for he hath such a sence of his condition that it makes him to tremble Thus you see what a dreadful condition all are in that are not effectually called no comfort present or future none in life or in death none in earthly and common none in Heavenly and spiritual good things They may well have their name changed Jer. 20. 3. and be called Magor-Missabib fear round about for there is just cause they should be a terrour to themselves CHAP. IV. III. Vse For reprehension IN the next place this Doctrine reads a Juniper S. 1 Lecture to such as look not after this work of effectual calling and sharply chideth those that have opposed and stood out against the cals of God have you lived in the bosome of the Church all this while and are not yet in the bosome of Christ are there so many witnesses of Gods calling and no evidence of your answer Hath God called to you to awake and are your eyes together still hath he called to you to arise and do you still rest upon the couch of iniquitie Hath the Lord stretched out his hands and thou not regarded Hast thou turned the deaf eare to his voice Hast thou snibbed the spirit muzzelled the mouth of truth bruised the buds of grace stopped the stirrings murdered the motions to holinesse thou deservest to be lashed with reproof till thine eye weep and thy sides bleed You have heard before now that whom the Lord predestinateth them he calleth and you are never sollicitous Omnes sumus in minimis cauti in maximis negligentes about it You have had no serious thoughts about it nay you have done what in you lieth to hinder this work in your selves and others You have not praied nor endeavoured for it the desire of your soul hath not gone out with earnest longings for this work nay shut not up the Book do not go your wayes but stand still till you have gone through this use bear your chiding patiently and let your eare hearken to the reproof of life Prov. 15. 31. that you may abide among the wise If you turn your back and stop your ear there is no hope for you nay hath not grace been a grievance pietie needlesse precisenesse the new birth a burden duty a disparagement in your conceit and estimation Have you spent all your dayes in Gospel places and under Gospel means and yet are unchanged still why do you resist the Holy Ghost Do you not know that in thus doing you forsake your own mercies sin against your soul Do you think you were born a Saint and need no regeneration alas you are mistaken for with David you were shapen in iniquity and in sin did your Mother conceive you You must be born Ps 51. 5. Nullus vitam in qua natus est bene finiet nisi renatus antequam finiatur again as well as born or you will never do well Or do you think it is enough to be a Christian in the general so are the Papists or that it is enough to be a Protestant so are many that live in known and open sins or that it is enough to be civil or outwardly religious so are many who yet deny the power Truely the foulnesse of your waies declares the 2 Tim. 2. 5. folly of your thoughts and your conversations will shew that there are such cogitations within what hast passed all this time in the world and yet never passed the streights of the new birth Have so many years gone over your head and the work of grace never come upon your heart Oh that you would be heartily ashamed of this Are you not at one time or other convinced that your condition is not good towards God and that you are not in an estate of grace Though you keep your head above water and cherish some raw hopes of your good plight and that you shall be saved arising either from love to your self as if that must needs be which you could wish or from presumption that the generalitie shall be saved and are in condition good enough or from ignorance taking that to be grace which is not and thinking that repentance may be had when you list and think you have most need of it at the last when death comes Yet upon more serious thoughts you have misgivings of spirit that all is not well which makes such thoughts unwelcome guests to you and for all your bravadoes yet you never yet durst adventure upon the work of examination or view your self by Scripture light for fear the issue and result should not correspond to your present hopes and thoughts Is it nothing to be in such a condition wherein thou hast no truth of grace as thou art who never wast converted and changed Is it nothing to have the Lord bring his action against thee for standing out against him and to threaten to execute the Law of retaliation upon thee and to pay thee in thine own coyn as he doth when he saith Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at naught all my counsel and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh Prov. 1. 24 25 26. This is a dreadfull hearing every word hath its weight what shall the Lord call and sinners not come shall he reprove and they refuse shall he offer and they oppose he counsel and they contemn shall the great God be thus condescending and wilt thou be no more corresponding It will be a vain plea to say thou canst not effectually call thy self such excuses and defences Causa patrocinio non bona major erit will increase and not decrease thy fault For you can oppose and with a stiff-neck resist the grace of God You have not heard nor read nor kept Godly company c. as you might besides God hath made a gracious promise of giving his spirit and this spirit hath Prov. 1. 23. come and you have given it churlish use and frowned it out of doores Is it nothing to hear the Lord thundring against thee as he did against his old people the Jews And now because ye have done all these works saith the Lord and I spake unto you rising up early and speaking but ye heard not and I called you but
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
dissolve you It argueth a very evil frame of heart to oppose or not to mind this work throughly It argueth desperate pride of spirit to resist to refuse the grace of God the calls of Christ under such various dispensations He hath come to you with a rod in his hand with chidings in his mouth he hath come also in love and in the spirit of meekenesse too He hath sent a thundring Luther and a mild Melanchthon to you he hath spoken bigge words his words and calls have been of all sorts and sizes He hath laid before you the curse of the Law to deterre you he hath set up the crosse of Christ in the Preaching of the Gospel to draw you you have had sound reprehension sweet exhortation and yet for all this you have not run to the bosome of Christ but remain in the borders of the Devil's Kingdom Verily this makes your sin to swell and boln exceedingly 2. The altitude of your inexcusablenesse S. 5 Though people be never so guilty yet they are Vsitatum generis humani vitium est peccatum defendendo excusare too ready to acquit themselves and though they are to be accused yet they would fain be excused this practice we learned from our first Parents and though we offend yet we would defend but the Lord hath stopped thy mouth that thou hast nothing to say for thy self and the Figg leaves of vain pretences will be but a weak Bulwark against the charge of the Almighty If God should ask you how it comes to passe that you are still unchanged who have sate under the means you will be like that poor man Matth. 22. 12. speechlesse and it will be most dreadful for any man or woman when they shall be brought to their trial and judgement at the last to have no plea nor allegation to put in for themselves It is the way of the righteous God if sinners will not be pliable so to order his dispensations towards them that they shall be left without excuse and shall be condemned by their own Conscientia peccati formidinis mater conscience which will be matter of greatest horrour consider these ensuing particulars and see what excuse will be found for you 1. Somtimes people excuse themselves because S. 6 they want their hearing which I confesse is a sad thing for though the heathen Philosophers have determined sight to be the most noble of the senses yet Christians have reason to account hearing the most noble because the most useful for faith comes by hearing It is Via Domini ad cor dirigitur quum veritatis sermo humiliter auditur the channel whereby the word of life by the work of the Lord runs to the heart blesse God you that have the use of this sense and use it to Gods glory yet the Lord many times shuts up the passages of the ear by infirmities and casualties for reasons best known to himself but though thou canst not hear yet thou canst read Though thine eares be obstructed yet thine eyes be opened though thine eares be deaf yet thine eyes are not dim though the Lord hath taken away thine eares yet he hath given thee eyes and though he have shut up one door that leadeth to the head yet he hath opened another and hath afforded thee such education and bringing up that thou hast been taught to read and though grace usually come in by the ear yet when the Lord bars up that he can let it in by the eye but you have not improved your talent of reading you have been like the unprofitable servant that hid his Lords Matt. 25. 25. Talent in the earth There hath been a price put into thine hands but thou hast been so foolish thou hast not had an heart to improve Prov 17. 16. and make use thereof The Scripture and good books have been to you as a garden inclosed and as a fountain sealed so little have you given your self to reading Paul's counsel to Timothy give attendance to reading is calculated 1 Tim. 4. 13. not only for the meridian of a Minister but of every true Christian also what know you but God might have set home the word read upon your heart and have sent Acts 7. 29 30. his spirit to help you as he did Philip to the Eunuch in reading will not this enervate and ham-string the force of other pleas that you had a could but not a would to read a faculty but not a fancy a power but no pleasure to read that you had skill but no will at all 2. Many say they cannot read when yet S. 7 they can hear Not to read is very sad and such have not performed the part of loving Parents who have not given their children so good education they are like to hold up their hands for it at the bar another day without repentance and thou also art in fault thy self for thou mightest have learned to read and thou wouldest not give thy mind to it or thou maiest learn to read yet but thou hast many excuses thou art too old Indeed we are alwayes too young or too old to that which is good you have your senses and memory vigorous enough for other things and why not for this There wanteth only a will I Sola voluntate quisque efficitur Plut. have read of one Eurydice a noble Lady who being a Slavonian born and most barbarous yet for the instruction of her own children she took pains to learn good letters when she was well stept in yeers And ought not the life of our souls to be as dear to us as the children of our body And though your sight be taken away from you now yet time was when you had the use of it and it may be for not making use of it aright God hath deprived thee of it therefore that cloke of excuse is not long enough And though you cannot read yet it may be some of yours can though not the Parent yet the posterity though not the Master yet the man and you may hear them God hath not denied you your sence or if none in the house can read which sometimes falls out a woefull thing it is yet you having a gift of hearing must wait upon the publike preaching of the word the more The Philosophers say that nature is an indulgent mother and where she is defective in one kind she is redundant in another and what she subtracts from one faculty or sence she gives to another and so doth compensate and make amends as those to whom she denies sight she gives the bettet memory c. So we wanting one faculty or sence which might be very subservient for our souls good should labour to make double and so much the more improvement of that we have But thou though thou canst hear yet givest not thy self to it Thou shouldest hear more and thou hearest less than others thou shouldest hear oftner and thou hearest seldomer
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
these things you bestow your time you will hardly to better bend your mind Two works especially of divers and contrary natures cannot be followed to purpose and if calling be not effectual it is not of proof 5. Want of attention People set not themselves S 26 to mind what is spoken and without heart-minding there is little likelihood of heart-mending They do not hide that seed in the furrows of their heart which is sown by the Ministers hand The not heeding the word is a great cause of not having the work The word not pondered in the mind is unlike to be a means of purifying the man many think Verba Dei quae aure percipitis mente retinete it enough to give it the hearing though they refuse it entertainment Hearing without heeding will bring little good to the soul People many times give as little regard to the truth as to a tale The word is the means of effectual calling if that be not minded it is like to have little effect upon a man or woman The word is to be heard with both ears when people hear they do not hear as if it were for their life they consider not the reality of what is spoken nor the special reference it hath to them They are not careful that nothing fall to the ground of that which falleth from heaven It is said of Lydia that she heard Act. 16. 14. and attended to the things which were spoken of Paul The way to acquaintance with the Spirit 's work is attendance to the Spirit 's word But people when they hear things of concernment look upon them as customary many things of weight and worth are propounded to them which they slightly run over and do not ruminate this is the great cause of their spiritual uncleannesse because they chew not the cud There must be attention without avocation conscionable careful hearers reach to something when others sive-like let out as much and as oft as let in People are told of their condition which did they consider they would look after a restitution They hear the nature of sin the news of a Saviour of the quality of grace the necessity of Christ which were they more often in their serious meditation there were some more hopes of their spiritual mutation We see Christ so intent upon his work that the had not liberty to eat bread and every Christian Mark 3. 20 21. should be a follower of Christ I have read of one Nicias a Painter who was so earnest Plutarch in his work of painting that he forgat his meals and would ask his servants whether he had dined or no. But alas in things of an higher yea an incomparable nature people have only their bodies present while their souls are absent They do not gather up nor call in their spirits and affections and center Hoc age them upon the business in hand and to this purpose doth the Lord complain of his people under Ezekiel's Ministry that they did afford Ezek. 33. 31. a personal appearance but did not accord to a spiritual attendance that they did hear the word but did not heart it for their heart was truanting abroad after their covetousness while they tasked their bodies to an outward correspondency People give no diligent heed and hence it is that they have no dutiful hearts Quid vobis plus esse videtur verbum Dei aut corpus Christi Non minus est reus qui verbū Dei negligenter audiverit quam ille qui corpus Christi in terrā negligentia sua cadere permisit They hear only for fashion and not to be fashioned by the word otherwise they would hear not only with their heads but also with their hearts The words of the Lord are no common words no ordinary sayings that they should be so much slighted It is a great offence to God and a great obstacle to our souls good not carefully to mind what is propounded for it is delivered to us and to our use and by this means it becomes uselesse This hath been the marring of many an ones soul because they have minded the word no more hearing more for complement than for conversion for custome than for conscience If thou go on in this negligent carelesse way of hearing wherein thou art thou art not like to be converted without attention and intention of mind there is like to be no retention of memory and without both no likelihood of contrition for thy sins The word not heeded will little help thee it argueth a fatal darknesse of peoples spirits that they should fancy health from the hearing of the word when they are not watchful in waiting upon it It sheweth that delusions prevail far upon them that they can think to be saved by that which they do not savour to be savingly converted by that which they do not seriously consider If ever you would have sin let out you must see that the word be let in 6. Others conversation This is a great S. 27 hinderance to the work of effectual calling People see others neglect it and not look after it and they do so too it is too usual to follow the examples of the most and not the best Presidents are usually prevalent we are more Plus valent exempla quam praecepta Perkins Rev. 3. 4. ready to follow the ways of man than the word of God It is a foul sin saith one that keeps many from Religion and brings them to destruction when they will live after the manner of the world They see their superiours confident though they be not converted They see them footing it in the fair way of formal profession and they judge it presumption for themselves which are as inferiours to step before them and get into the strict path of fervent piety It is judged of the world a piece of incivility and want of breeding to desire or endeavour to be better then our betters our rich and wise neighbours say people have not this work upon them which Ministers so speak of and yet they are men and women of some worth They have understanding and know what they do and we hope we shall not do amisse if we tread in their steps This is a great block in the way at which many so stumble that they tumble into hell Children follow their Parents Servants their Masters the Cottager the Courtier the Tenant his Landlord the Peasant the Prince and most do write after the Copies Vivitur exemplo that their superiours set them Many are ready to say as the Samaritan woman Art thou greater then our father Jacob And did not Joh. 4. 12. the Pharisees object this to the officers that seemed to have some good inclination to Christ Have any of the rulers or the Pharisees Joh. 7. 48. believed on him But it is not safe to sail by their compasse which is not right set nor to follow them who know not the way
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
reformation there may be a doing of something and yet no soundness there may be a forsaking of some sin and not of all sin many are better than Vitam uniuscujusque conversâ— inchoatio blanda permulcet aspera medietas probat plena post perfectio roborat Matth. 27. 3 4 5. they were and yet not so good as they should be they have their conversation something rectified and yet their conversion is not right they only are truly holy that are wholly turned there may be a facing to the right and not a facing to the right about there may be a vomiting up some filthiness and yet the stomack remain filthy still Judas brought back the 30. pieces of silver and threw them down in the Temple of God but brought not back his heart to lay it down at the feet of the God of the Temple So Pharaoh at last condescended Exod. 8. 25 28. to let the people of Israel go sacrifice in the wilderness nay further he gave them leave to take their little ones with them which he denied before and yet we cannot make out that Pharaoh was truly changed men may leave some of their sins and yet not Exod. 10. 8 24. love the God of Sion they may stop some wide gaps and yet their hearts not be currently fenced with grace Thus you see how much there is that is not pure gold how many there are who if they be weighed in right ballances will be found too light many steps one may take and never reach the mount of true grace All these will prove but like waxen wings that will melt with the Sun's heat they look well but they have no life in them they bear a goodly port but they are not the power of godliness those that have all these qualifications and no more at the most are but almost Christians how many come short of these things and yet these things come short of grace 2. Affirmatively Having shewed what is S. 27 not effectual calling now we come to shew what it is and that two ways 1. Relatively by way of opposition 2. Absolutely by way of position 1. Relatively we shall shew what it is in opposition to those things that are not it S. 28 1. And first in opposition to those things S. 29 that are of the first rank 2. And secondly in opposition to those things that are of the second rank 1. For things of the first rank some of them 1. Not gifts but grace and sanctity in heart S. 30 and life are effectual calling and signs thereof Bonum gratiae unius est majus bono naturae totius universi Aquin. not common but special and saving gifts an ounce of true holiness is worth pounds of eminent gifts not good gifts but the gift of good a little true humility in the heart is more worth than a great deal of knowledge in the Non dona sed bona head a stammering prayer coming from grace in the heart is more pleasing to God than that which is more eloquent and hath no grace in it Though a soul cannot pray as it should do though it cannot speak but sigh yet if it proceed from the spirit it is acceptable to Rom. 8. 26. God The widows two mites were more than the great offerings the little grace that the Luke 21. 4. righteous have is better than the rich gifts that the wicked may have a drop of true grace is better than an ocean of common talents a lark is worth a kite 2. Not confidences of any kind but true joy discovers effectual calling 1. Such joy as proceeds from sorrow Assurances S. 31 are more strongly built when founded Fit plerumque ut in ipsis piis fletibus gaudii claritas erumpat John 16. 20. Mat. 5. 4. in the depth of humiliation Musick yields the sweetest strains upon the water saving and sanctifying comforts have usually a sable usher You shall be sorrowful but your sorrow shall be turned into joy Blessed are they that mourn for they shall be comforted 2. Such as is in the use of Sacraments word prayer and the exercise of graces or else it is S. 32 naught The triumphing of the wicked is short Job 20. 5. c. The joy of many comes in at a wrong door true spiritual mirth always loves to make use of spiritual means to contemn the ordinances and yet have strong confidences and presumptions is sadly to be suspected If the fire be not fed by this fuel it is a sign it was never fetched from heaven the stream of true joy runs always in the channel of duties and ordinances 3. Not to go according to conscience simply S. 33 but to go according to it as guided and inlightned by the word and spirit is effectual calling There is but one Law-giver and Jam. 4. 12. that is God the legislative power is not in conscience if conscience receive not its law Regula regulata priusquam regulans Conscientia bona est aula Dei habitaculum spiritus S. from God it cannot rule thee rightly conscience must be ruled before it can rule if the conscience be not good God keeps not his court nor hath the spirit its mansion in thy mind Conscience in God's people in the effectually called is not Lord paramount but acknowledgeth it self to be under the power of heaven 4. Not to take up this or that opinion c. S. 34 but to adhere to Christ to be of his mind and party is effectual calling Let the same mind Phil. 2. 5. be in you which was in Christ Christians must 1 Cor. 11. 1. be followers of Christ but of others no further Ego sum via veritas vita tanquam diceret qua vis ire ego sum via quo vis ire ego sum veritas ubi vis permanere ego sum vita than they follow Christ they are to wear the livery of Christ He is a true Saint that truly sides with Christ it matters not who are file-leaders and of the foremost rank of this that way if Christ as Captain go not before Parts taking is but faction Christ-owning is true faith He is the way the truth and the life as he hath said John 14. 6. To imitate Christ in his words and works is true grace He is the great Apostle and high Priest of our profession He. b 3. 1. As they said We know no King but Caesar so saith a gracious soul I know no King but Christ Him I desire to own for my Lord and Master 2. For those things that are of the second rank 1. Not confession of sin with the tongue but S. 35 confession of sin in truth argueth effectual calling the mind must bear a part in it as well as the mouth a noise may strike the ear Confessio peccatorum in corde ante quam os petat exauditur Psal 51. 17. Hos 7. 14. and never affect the mind so it
is of very great concernment to know whether or no we be truly converted I request you my dear friends to set upon this work speedily and seriously delay it not a moment pray to God to teach you spiritual Arithmetick that you may know how rightly to cast up your souls account and if upon due search you find your selves effectually called then listen especially to the first part of the ensuing and last use and if you find your selves uncalled lend an ear and an eye heedfully to the latter part of it CHAP. VII 6. Vse for exhortation THere remains yet a further improvement S. 1 of this doctrine which is by way of counsel and perswasion and that to two sorts 1. Gracious ones Or 1. The godly 2. Graceless ones Or 2. The ungodly 1. To gracious ones and such as are effectually S. 2 called and I shall perswade such to these two things 1. Thankfulness to their heavenly Father 2. Faithfulness to their earthly Friends 1. To thankfulness to their heavenly Father If God do effectually call his predestinate S. 3 and you can make out you are so called O Gratias agere Deo possumus referre non possumus forget not the great duty of gratitude that lieth upon you Though you be unable to pay God for what he hath done yet be not unmindful to praise him for it Let him have the songs of Zion who hath saved you from your sins God hath brought you into an estate of holiness be much therefore in the returns of Hallelujahs Say as David My soul praise thou the Lord and all that is within Psal 103. 1. me praise his holy name Be much in Psalming his praise Learn of Paul to give thanks Col. 1. 12 13. unto the father who hath delivered thee from the power of darkness and hath translated thee into the Kingdom of his dear Son There is great reason there should be glory to God on high because of his good will to thee a sinful creature you cannot give too great thanks for whom God hath done so great things and that the musick may be the more melodious let the consort be maintained upon these three strings viz. 1. Thoughts 2. Words 3. Works 1. Let your thoughts be grateful let S. 4 gratitude be engraven on the thoughts of your soul the Lord is in your heart by sanctification let him be there also by admiration his thoughts have been upon you for your good let your thoughts be upon him for his glory and let them be swallowed up in the consideration of the work of conversion Luke 1. 43. Psa 48. 9. Optima beneficiorum custos est ipsa memoria beneficiorum And as she wondered that the Mother of her Lord should come to her so do thou that the Lord himself vouchsafeth thus to visit thee Christians should think of Christ's loving kindness in the midst of his Temple spiritual renovation should be followed by serious recordation carnal mens thoughts are taken up in contemplating their external accomodations why should not a Christians heart be taken up in considering their internal advantages Tho. Anello that made an insurrection in Naples some 8. years since could hardly sleep for thinking of his greatness how much more shouldest thou be transported with thoughts of God's graciousness Wonder at his work admire him for admitting thee into his bosome adore him for adoption Thou mayst well be at a loss in thy cogitations who hadst been lost in thy transgressions if he had not caused thee to live by conversion 2. Let your words be the trumpet of his S. 5 praise In his Temple doth every one speak of his glory Tell how he taught thee the truth Psal 29. 9. speak how he saved thee from thy sins declare how he delivered thee from spiritual death Come and hear all ye that fear the Lord and Psal 66. 16. Quid melius animo geramus ore promamus calamo explanemus quam Deo gratis Psal 149. 6 6. I will declare what he hath done for my soul Let others know what God hath done for thee let it not be confined within the narrow compass of thine own brest but let thy mouth be a means to convey it from thy heart to others heads especially communicate it to the Saints to those that are in the same predicament of grace with thy self Sing aloud upon thy bed and let the high praises of God be in thy mouth The Lord hath turned thee from sin to grace there is reason therefore thy tongue should be tuned to his glory say truly I was a vile sinner but the Lord through his grace hath planted in me the seeds of vertue I was nigh to perishing and destruction but the Lord prevented me with pity and deliverance let the glory of the Lord due to him for the conquering of your sins be born in triumph in the open chariot of sincere and serious expression 3. Let your works also be the Heralds of S. 6 his praise not only speak but do thankfulness if only oral and not real it is but complemental gratitude it may be in the tongue and not in truth it may be in words but is not of worth unless it be also in works let thankfulness be impressed and stamped upon your actions let them bear the image and character of your grateful mind grateful works from man suite well with a gracious work from God which are these three especially 1. An humble abasement 2. An heavenly improvement 3. An holy deportment 1. An humble abasement Walk self denyingly S. 7 and humbly with thy God when Saints bear a low sail they acknowledge their Father's gracious soveraignty God's honour is most advanced when his peoples hearts are most abased holy ones are called humble ones in Scripture of all the spiritual clothing in the Saints wardrobe humility best becomes Nihil excelsius humilitate them next to Christ's righteousness and speaks much the glory of their God what have they that they have not received therefore they should lie low in their own eyes self-denegation is their Saviour's exaltation humble souls are an ornament to their Father's house 2. An heavenly improvement Improve S. 8 and increase your talent of effectual calling stir up the gift of God that is in you husband your stock to purpose Take Peter's counsel Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ Now you have 2 Pet. 3. 18. a principle do not let it lie dead manage it to the main end draw it out into act receive not the grace of God in vain you know the doom of the idle servant that did not trade with his talent 3. An holy deportment Live like a Saint S. 9 let saving conversion be known by a suitable conversation let your doings be answerable to effectual calling I beseech you with Paul to walk worthy of the vocation wherewith ye Ephes 4. 1. Matth. 21. 30. are called Be
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