one is a new creature goeth beyond it by many degrees That is good in the positive and comparative but this in the superlative degree The Lord open your eyes that you may see the glory and beauty thereof A most blessed condition it must needs be that hath so many choice consequences a most excellent endowment that brings so great enjoyments no mean quality that hath so many immunities It is a great King that is attended by such a noble train a Royal Queen that is waited upon by so many maids of honour A whole Paradise of temporal felicity falleth short of a part in spiritual sanctity 10. The industry of youth If the Lord do S. 10 usually call in younger years then young people had need be very industrious to get grace They had need bestir themselves to make hay while their Sun shineth while they are naturally strong they had need labour to be spiritually strong in the Lord while the In juvenili aetate vigent corporis senjus visus acutior auditus Promptior qui in hac aetate se domant Deo se sociant praemium Joannis expectant blood runs fresh in their veines they had need plie the work of salvation and apply the word of sanctification let them strive for grace early and they are like to have grace in earnest If they do not sedulously improve their time they will hardly savingly approve the truth They should strive against sin oppose obstacles be conquering corruption defying the devil tooth and nail with might and main now or never now if ever as we use to say It is good policy to labour while one is young that they may get a stock against they be old If young men be sluggards and loath to put their hand to the plow it is just with God that they should beg in harvest and have nothing Prov. 20. 4. for though they call upon God afterwards yet it may be he will not hear them Now must they follow their pattern Jesus Prov. 1. 28. Christ and work the works of God who hath sent them into the world the night cometh when no man can work So that we may say John 9. 4. with the Psalmist Both young men and maidens old men and children let them praise the name of the Lord Psal 148. 12 13. Let them give glory to God by taking true shame John 7. 19. to themselves As Joshua saith to Achan advance his worth by the amendment of their works and raise his honour by the ruine of their sinful humours To see young people running striving labouring in spiritual things till they sweat again Oh what a precious sight is this how doth the Lord smile upon such in love and clap them on the back with encouraging promises They that seek me early shall find me Prov. 8. 17. and to him that asketh it shall be given and to those that knock it shall be opened Math. 7. 7. And to him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God Revel 2. 7. One accounted the King of Persia happy because while he was young he had attained to so great puissance They are really and eminently happy who attain to an estate of grace while they are young to be made new to have the strong holds of hell in the soul thrown down is a mercy that but few attain unto but to reach this under the conduct of the spirit in youth is an addition and augmentation of the mercy It is a sweet thing saith a precious man when God satisfieth young people with his mercy and that satisfaction abideth Master Burroughs Hos 2. 15. so as they rejoyce all the dayes of their life But carelesse youth is usually more active for sin than grace and that strength which they have from God by common bounty give to the devil in special service and sweat in gathering fading May flowers and adventure to the ditches brink to gather dasies to make a garland of vanity withall in the mean time neglecting to dig for Diamonds and Pearls to set in the Crown of Eternity Young people are for the most part loytering when they should be labouring playing when they should be praying singing when they should be sighing merry when they should be mourning youth must have its liberty they say and the greennesse of young years is with most a sufficient warrant of any exorbitancies whereas in many regards it is an aggravation of them But soul if thou improve Indigne transacta adolescentia odiosam efficit senectutem Froâ—te capillata est post est occasio calva not thy young years thy golden age thy white houres thou maiest rue it to all eternity in the blacknesse of darknesse If you strive not now to enter in at the strait gate it is to be feard you will never do it in old age Time hath all forelocks no hinderlocks your time is hasting away and if once its back be turned there is no calling or returning it back again It is better to be Prometheus than Epimetheus after-wit is dearest but fore-wit is best 11. The miserie of sinful age If the Lord S. 11 usually call in souls betimes then to be old and yet in a natural condition is very sad Aged men and women have cause to be full of fear who are void of faith and to abound with sorrow who yet abide in their sins and to bemoan their woe who have not been moulded to Gods will To have a white silver head and a black iron heart is lamentable To age and grow old in the bed of sin is deplorable Long bed-ridden persons hardly get up again old sinners have continued in sin and though custom in sin may be removed yet with great difficulty They say there is no transplanting trees after seven years rooting it is too often true in this case Art thou drawing near to thy grave and yet didst never draw nigh to God Is thy glasse almost run and labouring with its latest sands Is thy time well-nigh spent and yet hast not run in the way of Gods commandements nor laboured for Heaven nor spent thy time in the best things Do thy years time and hours complain and say we have been spent in the service of the world and wickedness O doleful Prov. 16. 31. Canities tunc est venerabilis quando eagerit quae canitiem decent state to be lamented with tears of blood The hoary head I confesse is a crown of glory but then it must be found in the way of righteousness sin degrades them of their venerable dignity Such souls have cause to get alone into a corner and put their finger in their eye and lay their hand upon their heart and say what shall I do and what shall become of me Caesar wept to see Alexanders statue who had done so much and conquered the greatest part of the world and was but young when himself had done
the seeds plant the slips of grace There is a latter spring but that is not so good In youth are the white houres the Golden seasons Marriages are most in younger time so are Spiritual Contracts with Jesus Christ David was good when young Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3 13. 2 Kings 22. 1 2. Discipulum minimum Christus amavit psurimum Eccles 3. begin Psal 92. â—3 1 Pet. 2. 5. Nullum tempus occurrit Regi Prophet Timothy a young Preacher Samuel began with God betimes Abijah good when a Child so was Jofiah John the youngest of Christs disciples and most beloved for he leaned on Christs bosome There is a season for every thing under the Sun saith Solomon then certainly for grace and Soul-affaires there is a time to be Spiritually born to be planted in the house of the Lord to kill the heart of sin to heal the hurt of the Soul to be built up a Spiritual house to lament for sin to laugh in a sence of Gods love to embrace Christ and refrain from embracing sin to love vertue to hate vice It is true as no place so no time can prescribe against the King of Heaven and Earth yet in this season doth the Spirit usually breed and bring forth its young This is Gods more common order which he can alter when he pleaseth and this time he seemeth to take for these reasons 1. The excellency of firstlings 2. The probability of a change 3. The necessity of service 1. The excellence of firstlings The Lord doth S. 3 this that he may have the first Fruits in which he delighteth First fruits are savoury meat such as the Soul of the Lord loves the first of our Estate our health the first of the day the first of Prov. 3. 9. the week the first of our life the first in regard of time in regard of dignity is to be the Lords In the time of the Law the Lord challenged the Exod. 34. 19 20 23. first of men of Beasts of the Fruits of the Earth How welcome is the Primerose to us because it cometh forth early ye creamy mornings and not the flotten afternoons are of great price we are loath to take into our services of those that have been worn up in others imployments and will the Lord think we accept of our drie bones when the Devil hath sucked R. Jun. out the Marrow as one saith wittily and yet this is the way of the world the common course The first and best not last and worst is to be given to God The morning rather than the evening the Spring rather than autumne Monday rather than Saturday our flourishing rather than our fading dayes are to be devoted to the Lord and such Sacrifices smel sweet in his nostrils The Lord loveth to be served in the first place to have the chief of our strength the choice of our ability The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself that we passe the flower of our age and never seek for Marriage with himself It is dearly delightful so purely pleasing to begin with wisedom when we begin with the world that a gracious promise is made to it I love them that love me and they that seek me early shall find me Prov. 8. 17. An early new heart is a rich Pearl timely grace finds great grace in the eyes of the Lord. God calleth and careth for early Piety the Blossomes Buds Fruit of Godlinesse in younger years is grateful to him a young man or woman green all over and putting forth the tender shoots of grace is Jehovah's darling a youth Saint or a Saint youth is the Benjamin the Son of the right hand of the most high his dearest Joseph as the apple of his eye written in his heart and wrought on the palmes of his hand by the engravings of love such indeed are his chosen his choice ones his loved his loving his lovely ones Thus then you see God is in love with early goodnesse to give grace at all times lieth in his hand to receive grace betimes lodgeth in his heart 2. The probability of a change This is the S. 4 second reason Young ones are more likely to be wrought upon grace in youth is most like to be grace in truth soon grace is likest to prove sound grace and early goodnesse hath a probability Quo semel est imbuta testa c. 2 Kings 22. 19. to become ever goodnesse the twigs of youth are more tender when the grown boughes of age are more tough young ones are more plain and simple when old ones are more plicated and subtle The heart is deceitful above all things and desperately wicked who can know it Jer. 17. 9. These words are a fit measure for the hearts of all for young hearts and old hearts are hard and naught but yet the older they grow the worse they grow and the more unlikely to be mended as the expression of the Holy-ghost doth warrant Can the Aethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil Jer. 13. 23. It is true the spirit of God knoweth the things of a man as well as his own spirit yea more of man than man doth of himself and hath line and lead wherewith it can sound and reach the profundity Jer. 17. 10. of wickedness and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart notwithstanding all the windings and turnings that are in it The Lord hath a fountain wherein he can wash Black-moors white he hath soap and nitre wherein he can take out spots of the deepest stain yet aged inveterate customary sinners contract more rust more filth which calls for more rubbing more filing A tree long rooted may be pulled up yet with more ado than a plant of a years growth As Mr. Bridg. a godly Man illustrates this by Christs raising to life several that were temporally dead as Jairus his daughter to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled and the widdows son of Naim who was carried forth to be buried to whom may be resembled such sinners as have broken out into more notorious wickednesse and have stood in the way of the ungodly and Lazarus who was laid John 11. 41 42. 43. in his grave and nigh unto stinking to whom may be resembled great sinners that have continued in their sins a great while all these Christ raiseth up one as well as other but with various dispensations the first with a touch of his hand the second with a work and a word a touch and a call the third and the last in a more solemn manner first speaking to his living father then to his livelesse friend and that not with a low but
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
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
Oh that this bread of life were mine How fit were these things for me and how suitable to my condition 7. Application The next Step that the Soul S. 8 takes as led by the hand of the Spirit is to the bosome of Jesus Christ It casteth it self by relying Faith upon the Son of God Now doth the Soul conclude like the Leprous Men in 2 Kings c. 7. begin that if it stand upon it's own bottom it must needs perish it 's destruction then is without the least uncertainty If it go to Christ it is sure it cannot hinder it self it may further it's self and therefore resolutely throwes it self at his door grasps him hangs about him and will not let him go and saith with Job Job 13. 15. Though he slay me yet will I trust in him And with the Woman of Canaan will not be beaten off from him Now the Soul goeth to the Horns of the Altar and there will it hold It runs to Christ makes him it 's Asylum it 's strong Tower of safety and Christi vulnera civitates refugii takes Sanctuary in his Wounds which are it's Cities of refuge to keep it from the fury of the Law It hath been hunted and worried and now runneth to this burrow for shelter It saith to Christ as Ruth to her Mother in Law Ruth 1. 16 17. Intreat me not to leave thee for whither thou goest O Jesus I will go where thou lodgest I will lodge thy God shall be my God yea and nothing no not death it self shall part thee and me Here it leans and stayes it self even upon the merits righteousnesse perfect obedience sufferings death Resurrection of an Almighty and most gracious Saviour and Redeemer And this is the first direct Act of Faith and that which is true justifying and saving Faith And this proceeds from the Work of God upon the Soul in the Implantation of grace whereof we spake before 8. Humiliation The next degree I conceive S. 9 is a mourning frame of Spirit differing from that which we called the fourth Step to wit Lamentation for that was legal but there is a Gospel repentance and sorrow which is the Fruit and Companion of Faith which though it may eye wrath and misery yet not those alone but now mourneth from Faith from a sight of Christ and I also conceive yet with submission to better Judgements for I desire to remember the Apostles Rule 1 Corinth 14. 32. The Spirits of the Prophets are subject to the Prophets I say I conceive that this Gospel repentance hath two parts or degrees The first being the concomitant of the first and direct Act of Fath viz. Faith of adherence of which we spake in the last head and the second of the second and reflex Act of Faith viz. the Faith of evidence Ames lib. 1. Med. 26. cap. 31. Thes before it mourned and repented from sence and that did precede justifying Faith now from Faith and this follows justifying Faith Now the Soul ingenuously comes to the knee of Christ cryeth Peccavi and makes it's moan and this repentance is very pleasing to the Lord. Ps 51. 17. A broken Heart thou wilt not despise This is that Godly sorrow which the Apostle speaketh of 2 Cor. 7. 10. This sorrow divideth between the Heart and it's sin That now a Man or Woman give up themselves to God in Holy engagements which though it go along with repentance and be part of it yet for distinction sake we will look upon it by it self and it shall make the ninth Step. 9. Resolution Now it giveth up it self in S. 10 Soul and Body to the Lord The Head and Heart as Commanders being wrought upon all the rest Faculties and parts as common Souldiers will follow it saith now as David Psal 119. 106. I have sworn and I will performe it that I wil keep thy righteous Judgments Friends and dear Relations if ever the Lord bring your Hearts to this which I earnestly desire and long for you will then enter into a solemn covenant with the Lord against your sins and wickednesse you will lie low at the feet of God and say with Saul Act. 9. 6. Lord what 1 Kings 20. 7. wilt thou have me to do You will deny God nothing now as he said in another case neither Wife nor Husband nor Children nor gold nor Silver all that is dear to you shall be parted with for his sake You will now no longer make provision for the Flesh to fulfil the lusts thereof Now Holy purposes and resolutions do abound in the Soul It saith to the Lord as Justine to Tiberius Si tu vis ego volo si non vis nolo So saith the Soul Lord I am thy Clay and thy Wax I have been hitherto stiffe-necked stubborn disobedient but now do with me what thou wilt I desire purpose through thy grace to be wholy at thy Command and dispose Now through the grace of Jesus Christ it shall not be with me as it hath been but I will set my self against every known evil and way of sin I will be most careful to please and most fearful to displease for this sorrow worketh carefulnesse Now I desire to yeeld my members Servants to Righteousnesse 1 Cor. 7. 11. Rom. 6. 19. unto Holinesse Upon all the roomes I mean Powers of the Soul and upon all the parts of the Body there is written For God for 1 Cor. 6. 19 20. Christ for Grace I will not be mine own saith the Soul but God shall be mine owner O precious workings O blessed resolutions Say and hold the Lord helpe thee to hold what thou sayest 10. Manifestation In the next place God S. 11 let 's the Soul read so far in it's evidence that it can apprehend its sins are Pardoned and sheweth so much of his Face that it perceives a Fathers countenance and hath some guesse at the thoughts of his Heart The Dove-like Spirit brings an Olive Branch of Peace in it's Mouth and perswades the Soul of Gods favour Isai 40. 1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her Iniquity is pardoned Now it hears a sweet warbling melodious voice from Mount Gerizim the Mount of blessing saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Blessed are they that mourn for Mat. 5. 3 4 6. they shall be comforted Blessed are they which hunger and thirst after Righteousnesse for they shall be filled This gentle aire sweetly fans and cooles the Soul Now Christ hath bidden the winds and waves be still there is a sweet calme Now frownes are turned into smiles a funeral day into a festival The Soul can with comfort say as Hezekiah did Isai 38. 17. For Peace I had great bitternesse but thou hast in Love to my Soul delivered it from the pit of corruption for thou hast cast all my
of Prison out of the stocks that their shackles are undone their manacles filed off the Chaines of their captivity loosed and their Souls set in a large place such may say with David in Psal 4. 1. Thou hast enlarged me when I was in distresse Thou didst visit me when I was in Prison and redeeme me when I was a Galley-Slave Galat. 5. 13. Ye have been called unto liberty What contendings what pleadings what strivings in the world for liberty till people Liber est aestimandus qui nulli turpitudini servit Cic. bring themselves into bondage again It is in truth and indeed in Christ in grace The Soul that knows what sin is cannot but exceedingly rejoyce at its redemption and keep Holy-day in remembrance of its deliverance from Egypt and the House of bondage and sing songs of praise to that God that Christ that Spirit whose hand brought it out of thrall here is Freedom yet service but the service is no diminution or lessening of the Freedom for it is such service as is not in the world It is liberty to the fall to the heigth 3. Fellowship with Christ All that are called S. 3 are called to this By whom ye are called unto 1 Cor. 1. 9. the fellowship of his Son Jesus Christ What an high dignity is this that poor Worms dust and ashes should be advanced to communion with Christ How do Men of parts and greatness who converse with the sages and honourable ones of the world think themselves to move in a higher spheare and orbe than others How much then is that Man advanced to a condition above others whose converse is with Christ who is full of wisedom and glory converted ones have Fellowship with Christ in a moral sence as one Friend converseth with another or with any delightful and suitable object they speak to Christ by supplication Christ speakes to them by Predication by Preaching inward and outward though Christ and they be as far distant from each others as Heaven is from Earth yet is their conversation Phil. 3. 20. in Heaven with him as the Queen of Sheba 1 Kings 10. had communion with Wise Solomon by questions to him and answers from him so hath the Soul of a Saint with the true Solomon Jesus Christ who is the wisedom of the Father Faith and desire are the feet of the Soul which bring it from far into the presence of Christ and when there it sits down at his feet to hear his wise sayings and with humility and modesty to propound the cases of its tender conscience and with admiration saith as she Happy is my Soul happy are all thy Servants which stand Verse 8. continually before thee and that hear thy wisedom the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Meditation and with Christs gracious leave sits down by his Right hand and talkes with him of all its sins and all his loves of all its miscarriages of his peerelesse mercy of its meaneness and insufficiency of his merit and all sufficiency of its desert of Hell and his desire to save it of its perversenesse of his patience of it's frowardnesse of his forwardnesse of its standing out rebelliously against him when time was of his coming into it powerfully yet sweetly in conversion and thus goeth on till silenced with wonderment and then Christ takes the Soul and leading it by the hand sheweth it all about his banquetting house and displayeth Cant. 2. 4 5. his banner of love over it openeth his flagons giveth his Apples to it smileth upon it unbosomes himself and tells the Soul of his Fathers and his compact from Eternity for its Salvation and shewes it its name written in Golden Characters upon his never dying ever yerning heart shewes it the glory of its future mansion and walkes with it from one end to the other of the streets of the New Jerusalem upon the firme pavement of purest love opens the record and roules of Heaven and shewes it it's debts and scores crossed with red Lines of his own heart blood and tells it of his former suiting and wooing it and how he wan upon it's heart and made it pant and long for him till it was sick of love he tells it of the kindnesse of it's youth and of the love of it's espousals How it went after him in the wildernesse Jer. 2. 2 3. in a Land that was not sown and left all for his sake then it was Holinesse unto the Lord and the first Fruits of his encrease And saith well done my dearest spouse that thou keepest thy Garments clean thine Heart entire for me And as for thy backslidings under which thou labourest over which thou mournest against which thou strivest I have seen them and will heal them Thus do Christ and the Soul by the help of his Spirit maintain an Holy Dialogue between them Oh the sweet entercourse and discourse that is between them that the Soul saith let us build Tabernacles here what gracious heart doth not dance within at the thoughts of this Fellowship and may not say truely my Fellowship is with the Father and with 1 John 1. 3. his Son Jesus Christ whereas the converse of the wicked is with their sins and sinners like themselves these are the subject of their thoughts the Center of their Meditations and the object of their Souls delight the drunkard converseth and hath Fellowship with his Cups the unclean person with effeminate ones the covetous Man with the World and every sinner with his Dalilah but the Christian with his Christ Then in the next place they have communion with Christ by way of Partnership as the word signifieth that which is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I think may be called a forensical and civil Communion with Christ by way of Analogy and proportion Christ is the Souls his Divinity his humanity his natures person are the Soules All Christ all of Christ all in Christ are a believers for by Faith are they united to him and made one with him and so must partake of the fatnesse of the true Olive when it goeth into Christs Treasury Christs Ware-house and seeth his spotlesnesse his Righteousnesse his sufferings his death his Resurrection his ascension session at his Fathers Right hand it may say these are mine and common to me with Christ Christ is the subject of them and I the object of them the vertue and benefit of them is for me And of his fulnesse do and shall I receive grace for grace John 1. 16. As Husband and Wife may challenge an Interest mutually in each others person and property so may Christ and a believing Soul Oh the happiness of a converted Soul as Ahasuerus would Est 6. 9. have Haman proclame before Mordecai so may we say in this case Thus shall it be done to the Man whom the Lord delighteth to honour with the grace of effectual calling This is
the Lord to say not all men but all mine shall be called and as Christ in another case I speak John 13. 18. not of you all I know whom I have chosen And yet we must not first seek for Election and by that think to make out calling but must first look that effectual calling be sure and then there is no doubt to be made of Election If the former viz. calling like the premises be firme and good the latter viz. Election like the conclusion naturally followes We must begin at that link of the Chain at that round of the Ladder that is next to the Earth and so climbe to Heaven We can more distinctly see the Heaven by looking downward into a Well than by looking upward into the Aire Election is to be seen in the Copy rather than original 2. Some of all sorts Not all of every kind S. 2 but some of every kind calling is not restrained Genera singulorum non singula generum or tied up to a particular Rank and degree of people altogether God hath of all sorts in the Nursery of his Church all kinds of Trees in his Spiritual Eden He planteth the Cedar the Shittah the Myrtle the Oyle-tree the Pine and the Box-tree together There were brought into the Arke all Creatures in the general though not in the particular the kinds of them though not the individuums It is and may be a fit Embleme of the true Church of God The Lord calleth some of every quality and condition and yet for all this but a few chosen and made gracious he calleth some of both sexes some men and some women as Luke 1. 5 6. Zechary and Elizabeth some of great sâ—â—â—ure as it is like the Fathers of the first age of the world some of little stature and body 2 Cor. 10. 1 10. Luke 19. 3. Josh 2. Heb. 11. 31. as Paul and Zacheus some Free-men and some bond-men 1 Corinth 7. 22. Some that live out of the pale of the Church as Rahab others that live in the bosome of the Church as the truely converted Jews some Preachers for all Preachers are not converted the Lord convert the unconverted among them that while they Preach to others themselves may not be 1 Cor. 9. 27. cast away and some people as those that were wrought upon 2 Acts 37. 41. Some great sinners 2 Chron. 33. 12 13. as Manasses some lesse as Davids and others of whose sins before conversion we find little upon record in Scripture Some Children of bad Parents as Josiah the 2 Chron. 34. 1 2. Son of evil Amon as well as Children of good Parents as Manasses the Son of Hezekiah though this infringeth not that good observation that God keeps up his Church for the greater part of it in the Families and posterities of his Saints and Servants Some youths as Samuel began with God in his long Coats D. H. as one saith some in their elder years though the Examples of them be more rare some that lived in the former ages of the world and some that live in the latter age of the world we find in Scripture David a King effectually called Abijah a Prince Obadiah a Courtier 1 Kings 14. 13. 1. Kings 18. 3. The Elect Lady to whom St. John wrote his second Epistle Theophilus a Gentleman Rich Abraham Poor Lazarus Lois the Grand-mother Eunice the Mother Timothy the Grand-Child Philemon the Master Onesimus the Servant Luke the Physitian Zenas the Lawyer Simon Tit. 3. 13. Acts 9. 43. the Tanner Joseph a Carpenter Cornelius a Captain Lydia a Purple seller Dorcas a Seamster Jacob a Shepherd Aquila and Priscilla Tent-makers yea and the Jaylor in the Acts of the Apostles Acts 16. 30. The Lord calls some of all sorts and Sizes of all parts and Professions some of all times and tempers 3. The inferiour sort Though the Lord S. 3 calleth some of all sorts yet mostly and usually the common inferiour sort of people Not the very rich mighty ones of the world nor the beggerly poor as the Apostle tells the Corinthians For ye see your calling Brethren how that not many wise men after the flesh nor many mighty nor many Noble are called but God hath chosen the foolish things of the world to confound the wise And so goeth on 1 Cor. 1. 26 27. The seeds of grace most commonly I say most commonly Perk. on Revel c. 1. v. 6. mistake me not fall upon and thrive in the middle sort of ground the rich and wise ones of the world are too lusty a soile and Turn all to weeds the beggerly poor are too lean a soile and bring forth nothing but Briars and Thorns they being individua vaga a vagrant idle wretched loose kind of people incorporated into no Society either civil or Ecclesiastical as one long since very well observed Perkins Treat of callings and present experience gainsayeth it not height of wealth and potency depth of want and poverty are great obstacles to effectual calling and grace these do ponere obicem Barre the door against a calling and a knocking Christ which made Agur to desire the mean between the Pinnacle of dalliancing Prosperity and the pit of desperate adversity and to live in the middle Region where he might be neerest the Spirits breathings Two things have I required of thee deny me them not before I die Remove far from me Vanity and lies give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of my God in vain Prov. 30. 7 8 9. Fulnesse usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breeds forgetfulnesse and therefore the Lord gives his people a caution against it Deut. 6. 11 12. And what the Fruits are that grow upon the Root of abundance the Apostle sheweth plainly 1 Tim. 6. 9 10. Though God can put choice graffs into the stock of greatnesse and therefore counselleth Timothy to give a charge and lesson to rich men by themseves Verse 17. And highly commends the mean Verses 6 7 8. How few Examples in the word experiences in the Christian world of very poor ones savingly wrought upon a curse to be Vagabonds and Beggers Psal 109. 10. The blessing of the seed of the righteous to be kept from it Psal 37. 25. Not but that upon some extraordinary emergencies they may lie between the teeth of some biting hardship for a season and did not the Lord take care that there should be no beggerly poor among the Israelites Deut. 15. 4. Which is a Political Appendix to the eighth Commandment and is understood of extream poverty And wherefore Vid. Cal. Ainsw in loc were all the moral ceremonial and judicial Laws among them but to be meanes to Holinesse and props of Piety Not but that the Lord can work where and upon whom he
a good Wife makes a good Husband not but that suitable matches are best I think as for parentage portion proportion so for piety and that as I conceive the Apostle meanes marrying not onely with one that is a Christian but also with one that is Christs 1 Cor. 7. 39. where he speakes of marrying in the Lord yet when they are unequally yoked and pared they are to pray and endeavour for an Extract of vertue from a Contract of necessity some of you that read this unworthy piece may have found providency improving your match to your Soules advantage and you that are married and have a Godly yoke-fellow ear their precepts eye their practice listen to their counsels learn their good customes mind their sayings mark their goings observe their works obey their words Husbands and Wives do not forward each other to Hell but further each other to Heaven Let not your hands be imbrued in each others Soules blood but let your hearts be set for each others Eternal good and strive by your prayers single and sociated that ye may be heires together of the grace of life Some out of fancy and vanity have endeavoured to maintain that a woman hath no Soul but both men and women have immortal Soules and that ye shall know to your cost and woe or cure and neal The Lord grant the latter 2. By granting good education Grace in S. 3 age many times hath it's foundation in the training of youth Train up a Child in the way he should go and when he is old he will not depart Prov. 22. 6. from it Good Parents good Tutours good Masters good Guardians good Hosts with whom Children boord are a great mercy and many thank God for the time that ever they saw the faces of and had to do with such Did not Abraham Gen. 18. 19. read Divinity Lectures to his Family and did there not grow upon the stalk of his Instructions watered with the Dew of Heavenly grace Fruits of as eminent obedience to the Father of the Flesh and the Father of Spirits as ever was when Isaac was willing to offer his Gen. 22. throat to the Sacrificing knife Was not Isaac's Faith great as well as Abraham's the Sons as well as the Fathers Was not Isaac's life as dear to him as Abraham's Son to him and was he not coheir with his Father to the promises Was not Monica a fervent beads-woman and humble suppliant at the throne of grace for her Son Austin and was not the successe sweet A woman much in prayers and much in teares she was for him and without doubt Motherly-preachings went along with her prayers and teachings did accompany her teares and had she not the desire of her Soul Seeds of Instruction and teaching cast upon the heads of young ones under our charge may through the mostnings and irrigations of the Spirit sink into the heart take root and bring forth a great crop and large increase of saving knowledge and grace if not for the present yet for the future if not in the time that now is yet in the time that is to come even when Parents are dead and rotten Children while very young are to be learned the word of God though they know not the work of God experience sheweth that it is not in vain nor void Did not Timothy's being instructed in his Childhood in all pobability by his Grand-mother as well as Mother for Parents remote are many times as much conversant with and indulgent to their mediate Children as their immediate Parents and her indulgency was rectified by grace to seek his good in the best things Help to make him a Faithful man and a fervent Preacher 2 Tim. 1. 5. 3. 15. Nay were there not twins in the womb of Lois her care And was not the effect of it double She taught her Daughter Eunice and she learned of her Mother to teach her Son Timothy How careful were the Heathens that Children might have education morally good and shall Christians sit in the same forme with them Now how many Christians by name may sit at their feet and be taught more of their duty from them than yet they have learned to practice Plutarch wrote a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treatise of this on purpose Plato would have Nurses speak no foolish words to their little ones least such breath should infect them and such bad aire have influence upon them yet who regards this work or considers that from the neglect thereof as from a root of bitternesse springs that general Prophanenesse that is in the Christian world Master Baxter Third part cap. 12. S. 11. c. speaks very well of this in his Saints everlasting rest which is a very choice Book The Gentry teach their Children to follow pleasure the commonalty their Children to follow profit and young ones are ready to follow old ones This their way is their folly yet their posterity approve their sayings Selah It is to be noted Psal 49. 13. The very Heathens condemn this and yet Christians mend it not Crates the Philosopher said that if possibly he might he would willingly mount to the highest place of the City and there cry aloud in this manner What mean you my Masters and whither run you headlong carking and caring all that ever you can to gather goods and rake riches together as you do whiles in the mean time you make little or no reckoning at all of your Plut. Children unto whom you are to leave all your riches and do not most care more for the wealth of their Childrens outward man than for the health of their inward man such as one saith are like those that have great regard Ibid. to their Shoo but take no heed to their Face Some are headlesse and cannot others are heartlesse and will not By Generation men are temporal Fathers by education they come to be Spiritual Fathers and though it In anima sit extraduce be a question whether the Soul and Body come both one way or no yet it is out of doubt many times that the grace of the Soul may come from the Parents I mean yet Parents counsel teaching and tutouring may be Instrumental in the hand of the supream efficient thereunto Did not Hannah get her Samuel by praying And may we think that he that was brought in by earnest supplication was not brought up by early education That he 1 Sam. 10. 27. whom she took paines for before she had him she did not takes pains with when she had him That for whom she petitioned him she did not principle If you that read this can say by experience it is so blesse God for your Friends if not begg of God to make them your Friends Oh that Parents would bring up their Children in the nurture of the Lord and Children obey them in the Lord. 3. By procuring services By this means also S. 4 doth the Lord many times
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
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
who when they see their image in a glasse think it is not themselves but another Baby Our faces are shewed us in the glasse of the word the Mirrour of truth the clear Waters of the Scriptures and we think it is another and not our selves that we see But the Spirit causeth the Soul to say I am the man the woman that am spoken to this sin that is spoken against and threatned is my darling my minion these curses these woes mentioned are my portion and my lot if exhortations to self examinations to repentance to reforming the Soul lookes upon it self as the mark that is aimed at Some Ministers Preach generally and many people understand as generally It is no good manners to others nor charity to our selves to put off all to them and take nothing to our selves If the word or works and our Soules do not meet God and we cannot meet He that applies not the written word wil never apply the substantial word no hand but the Holy-ghost can cause a Soul to make application 4. It examineth In the next place the Spirit S. 17 puts on the Soul to examine and search it self The Spirit holdeth the Scales and forceth the Soul into the Ballances of the Sanctuary that there it may be weighed to see whether it be light or massy that produceth the touch-stone and causeth the Soul thereby to try it self whether it be reprobate or right Silver whether it be counterfeit or currant Gold or drosse for all it's glistering The Spirit giveth light whereby it may search all the roomes of it's Soul and corners of it's heart for without the candle of the Lord can none make exact inquisition into their own state What Solomon speaketh of the Spirit of a man we may most truely affirme of the Holy-ghost that it is the Candle of Prov. 20. 27. the Lord searching all the inward parts of the belly It is our duty but we are naturally unwilling Redi ad cor tuum subtiliter discute teipsum to Spiritual self scrutinies the Spirit brings the Soul into it's study and makes it sit down in the chaire of sober and serious meditations and gather up all those loose writings that lay scattered about in the deske of conscience and causeth it to peruse and read them over It openeth the Book and causeth the Soul to look it over from one end to the other We neither can nor will of our selves enquire into our own hearts till the Spirit lay us upon the Bed of contemplation and cause us to commune with our own hearts and be still That Psa 4. 4. layeth the map before us and openeth our eyes to view the Character and lineaments of our selves The Spirit also keepeth the Soul close to this taske whereas like a truantly Boy it would fain break loose from it's Book It wayteth the Soul with the consideration of the advantagious issue that it grow not weary of it's imployment 5. It concludeth It helpeth the Soul to conclude S. 18 it self miserable The Spirit is the most rational Disputant in the world When we have seen the worst of our selves we would yet fain go away with a sence of some worth though we see the premisses never so manifestly yet we are loth to draw up the conclusion Though the word our hearts have been laid together and the great unsuitablenesse of the latter to the former is evident yet we are loth to inferre from thence that we are sinners though it be proved we are sinners and we know not how to deny the sequel yet we are loth to record it in our consciences to file it on our memories that we are miserable but the Spirit repeats the conclusion till we say after it and makes us say after it till indeed we think so and now the Soul which way soever it looks seeth nothing but wrath where ever it lives discerneth nothing but vengeance by the help of the Spirit it hath sentenced and doomed it self And this sentence being written in legible Characters by the finger of God cannot be wiped out by all the art and subtilty of Satan Paul knew the Law but could not Rom. 7. find his sin and death there till the Spirit shewed it him If the Spirit help us not to judge aright we are sure to be partial in our own case which is more desperate than the exactest impartiality That helpeth us to see the conclusion condemnation the result wretchednesse the issue misery till that turn our note we shall cry peace peace though there be nothing but wrath and warre belonging to us 6. It disquieteth Sinners are ready to flatter themselves when there is cause to fear and S. 19 are too forward to presume when destruction is at hand to consume and though they have concluded their misery yet they are too slow to look out for mercy But the Spirit disquieteth the Soul till it be distrustful of it self and distracts it with care till it draw it to look for a cure that it runneth about the City like Cantic â— the spouse in the Canticles seeking for Christ It is restlesse till it reveal disconsolate till it discover distressed till it divulge without ease in it's mind till it's case be made known The Spirit maketh it unfold it's sin uncase it's sorrow unlap it 's sore and fills it with distraction till it find some satisfaction so that it repairs to Ministers runneth to Sermons it turneth every stone searcheth every corner trieth all means till it get some hope some help Saul was troubled questioneth What Acts 9. 6. wilt thou have me to do till Christ answereth and bids him go into the City And so the Jaylour was perplexed and diseased in his Spirit till he had some solid direction given him Acts 16. 30. The Spirit filleth the Soul full of queries doubts Solicitousnesse and maketh it hunt up and down til at last it have that which it should have viz. Christ grace a new nature thus have I in some measure shewed you that the Spirit hath the chief hand in effectual calling and that all were to no purpose without it's presidency and would have no effect without it's influx therefore O blessed Spirit enliven quicken work with and blesse these lines and Nulla in discendo mora est ubi Spir. S. Doctor adest all other means used for the conversion of sinners and then the deed is done and the work dispatched CHAP. XII XI Objections answered IN the next place we shall endeavour to give answer to some few objections and queries that may be made Many questions might be started such as savour of curiosity more than Christianity of carnal wit than Spiritual wisedom that have more bone than meat the Lord redresse it this age is too rife with them which I shall wave and speak onely to three or four which I judge convenient and pertinent 1. Obj. The first is whether God be the sole S. 1
Author of effectual calling Sol. God is the Sole Author and we the subjects that are wrought upon He the Agent and we the Patients our hearts are not in our own hands we are dead and cannot make our selves alive we must erect an Altar with this Inscription To the God 1 Sam. 7. 12. of grace And set up a stone of remembrance with this Motto The Lord hath helped us Grace can be of the off-spring of none but the Eternal Father It is not in any but by the gift and work of God it is a Plant of Gods setting so the Saints may truely say Thou O Lord hast wrought all our works in us Isai 26. 12. His people are the natural and Spiritual workmanship of his hands And of this doth Paul informe his Corinthians when he saith And such were some of you but ye are washed but ye are Sanctified 1 Cor. 6. 11. Ye did not sanctify your selves but ye were sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye did not make your selves Saints but ye were made Saints and as it was with the people so with the Preacher he could give grace neither to them nor himself for their grace and his grace had both one Author and were from God The Lord was active and he and they were passive for so he speaketh of himself But I obtained mercy 1 Tim. 1. 13. The translation runs in the active when the Greek word is of the passive voice neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. in loc in Latine nor English can one well expresse the original It is as if one should say I was had mercy upon So then it is clear that we have neither hand nor heart in the work of grace But it must be set upon the account of God as the sole efficient Yet thus we must understand it for we are not stockes and stones in the work of conversion 1. We being effectually called can afterwards work by the grace which God hath wrought in us If ye through the Spirit do mortify the deeds of the body c. Rom. 8. 13. Here is an Act of mortification of sin but from the might of the Spirit an Act of killing but from enlivening grace when principled then the Soul is to do it's part when animated then it is to Act When it hath it's treasure then it must trade when stocked with life then it must stand out against it's lusts 2. A Soul worketh in the very moment of Perk. Revel 3. 9. conversion as it was with Paul Lord what wilt thou have me to do Acts 9. 6. Paul was now infieri in making and loe the beatings of his Pulse And so it was with good Lydia Whose heart the Lord opened that she attended to the things which were spoken of Paul Acts 16. 14. There we see her in making the Lord opened her heart that was Gods work and she Acteth she attended that is her work by vertue of the former Babes of grace Act in the very birth and whilest the Lord is framing and fashioning them they pant and breath in their new moulding they melt and mourn in Gods striving with them they strive for him in their making they move Yet we must be careful to understand this rightly viz. thus 1. In the order of nature Gods working is Acti agimus before the Soules and the Soules working depends upon it that as the cause this as the caused that as the efficient this as the effected that as the spring this as the stream that as leader this as led that as the parent this as the posterity that as the root this as the fruit 2. What the Soul doth is not the cause or meanes of conversion Conversion is without Nulla praecedit in nobis praeparatio August the spheare of our activity 2. Ob. In the next place it may be queried what the difference is between effectual vocation and sanctification how near they live S. 2 each to other or how far distant they are one 2. Ob. from the other whether neighbours or strangers kindred or aliens Sol. Effectual calling is meant of the first Sol. Assem Ad. Baxter Saints rest pag. 140. work of God upon the soul in implanting grace there and changing the whole man and regeneration and conversion are the same with it as we have said before Sanctification is meant of the increase of that first work and of holinesse in the life and conversation 1 Thessal 4. 3. The first as the rising of the Sun the latter as it 's keeping it's course The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 4. 18. The one as the infancy and youth the other as the growth and age of grace the one as the principle the other as the practice one as the morning the other as the noon of grace 3. Ob. It may be queried in the next place S. 3 which grace is first Faith or repentance 3. Ob. Faith before repentance or repentance before faith which of these two is the first born and elder Child Sol. This question hath been much tossed Sol. up and down and many saplesse contentions have been about it without solid demonstration of the thing and without spiritual edification of the soul If were better for people to enquire whether they find these graces in themselves than which is first the sincerity of them in reference to truth is more to be sought after than the priority of them in reference to time it were more profitable to question our participation than their precedency yet people had rather deal with Metaphysicks than Morals with notional rather than necessary points and love to rise to the clouds in their askings when they cannot reach the top of a low-built answer However I will in some measure satisfy this question 1. We must know that all habits of grace are infused together the habits are put in to the soul at one time though some may put out themselves by actings before one another A new heart will I give you and a new Spirit will I put within you Ezek. 36. 26 27. Here is a change mentioned which could not be without the infusion of all saving graces together Simul semel and at once They are like twins they receive their being both together though one be brought forth before another This similitude following may make it a little plain a man taketh several sorts of seeds and sowes them in his Garden at one time yet some come up and shew themselves before others some sooner some latter Our hearts are the Garden the habits of grace the seeds all which by the hand of the spirit are sown at one time though in actings some appear before others 2. One things is said to be before another two wayes 1. First in time as that which is to day is before that which is not till to morrow and that which is this houre is before that
some have that others have not they are beholding to the mint for it and not the mine to grace and not to nature It is the stamp of the image of the King of Heaven that makes any to passe for currant coine more than others those whom God intends to make Princes in his Kingdom hereafter he will educate and tutour by his spirit accordingly Those that run with the wicked unto all excesse of riot here shall in vain expect to be parted from them at the day of the resurrection Those that shall wear Kings Robs in Heaven must wear Saints Robs on Earth Many would fain differ from others at last that delight with them in the self same lusts many long to dye the death of the righteous but they are loath to live the life of the righteous Numb 23. 10. the heires of glory and of wrath are known and distinguished by their coates though both come into the world clad with the same home-spun cloth of natural pollution yet such as are Gods he will change their habit and make them garments of the well-wrought Web of Grace dipt in the blood of Jesus Christ Application of the means the Lord will Rea. 4 effectually call home his chosen ones that so S. 4 they may use all those meanes that he hath appointed to bring them to Heaven by The Lord bringeth to Heaven though not for nor because yet in the use of his own instituted means Therefore are we exhorted to labour to enter into the rest Heb. 4. 11. there are many rounds and steps in the spiritual ladder whereby souls must ascend to Heaven There is pious prayer right repentance hearty hearing serious searching much meditation filial fear careful caution none of which can be used and managed aright without a principle of grace no hand can well handle spiritual weapons but that of a Saint Though but one way yet many means to Heaven the working word sealing Sacraments feasting fasting which none can use spiritually but Saints No Heaven without faith they could not enter in because of their unbelief c. Heb. 3. 19. and to whom is it given to believe but to the effectually called There must be enduring in holiness or no entring into happiness he that shall endure unto the end the same shall be saved Math. 24. 13. and can they hold out in the wayes of grace that never set foot in Regnum coelorum vim patitur Luke 13. 29. them There must be a striving and pressing to get into Heaven and can they strive who have no life and is there life till conversion There must be a running in the heavenly 1 Cor. 9. 24. Psal 119. 132. Curramus sequamur Christum 1 Tim. 6. 12. 1 Cor. 11. 1. race and can they run the way of Gods commandements who never had enlarged hearts There must be a spiritual fighting which cannot be without a saving faith There must be a resisting of sin which cannot be without relying on Christ There must be an exact imitation of Christ which none can attain to but those that have effectual vocation from Christ Gods people cannot win Heaven and wear Math. 20. it yet they must labour in the vineyard and though they cannot work for it in the way of causality yet they must work before they come to it in obedience to Gods command It is true Heaven is not the wayes of the best performances and duties yet religious and gracious actings are the way to Heaven Though meanes have not a dram of merit in them yet the neglect of them bars and shuts up Heaven gate what God hath appointed as precedents of glory cannot be slighted withsin and danger and can any do them to acceptation without the spirit of sanctification operations must have suitable essences means must be trodden as the path to Heaven and the soul must have life before it can foot it in his way as a late worthy divine first treating of the new birth in the Mr. Ambrose his prima media c. next place layes down the means duties and ordinances wherein a Christian is to walk as in the path that leads from his new birth to everlasting life The second Part. CHAP. I. XIII The use and application of the whole THus I have done with the doctrinal part I come now to the applicatory part by S. 1 the help of the Lord I have run through these heads and now by the same help I shall endeavour to apply them to the heart I have hitherto been as it were building and rigging the ship in the Dock of explication it is time now that we launch it forth into the Sea of application that spiritual doctrine may be useful ministers must be careful that they be not useless the arrowes of the Almighty taken out of the quiver of his word must not be shot at rovers but at buts they must not be shot at random in the open aire but must be levelled and directed at the black of sin so have the faithful messengers of the Lord done from time to time when Nathan had first spoken to David parabolically he then speaks to him particularly and saith Thou art the man 2 Sam. 2. 7. and so doth Paul speak first generally and then specially Col. 1. 20 21. Ministers must rise in the practical as well as the comtemplative part of their discourses or else they Dr. Stoughton flye and fall with the lark as one saith If the bread and loaf of life be set forth and the Stewards of the houshold give not every one their portion shall they be advantaged If the leather be cut and the salve spread and not applied and fastened to the sore how shall the cure be done Now the sores and thoubles of the soul are these 1. The dulnesse of the understanding to which we shall apply information 2. The deadnesse and searednesse of the conscience to such we must administer the bitter pills of terrour and reproof 3. The disconsolatenesse of the spirit which must be remedied by the cordial of comfort 4. The deceitfulnesse and unskilfulnesse of the heart which must be rectified by notes and marks of trial 5. The perversnesse of the will and affections which must be healed by the lenitive of perswasions Therefore the uses we shall make of this point shall be these in order 1. Didactical or for Information 2. Catacritical or for Condemnation 3. Elenctical or for Reprehension 4. Paracletical or for Consolation 5. Diacritical or for Examination 6. Parenetical or for Exhortation And the dear blessed spirit be assistant to me S. 2 in my writing and you in your reading oh that these lines might be blessed to thy life Take heed thou loose not thy labour for in so doing thou mayst loose thy soul I shall endeavour to propound to thee nothing but the will of God I pray thee therefore turn not thy back upon it I should be loath for thy sake this book should come
into thine hand if thou refuse to let it into thine heart CHAP. II. I. Vse for information IS it thus that the Lord doth effectually call his predestinated by such means and at such times and as we have hitherto shewed then from hence we may learn these things for we may gather instructions not onely from the substance but also from the circumstance of the doctrine 1. The paucity of the predestinated This S. 1 truth may plainly be read in the face of the Ad coeleste regnum pauci perducuntur doctrine The number of the predestinated and purified are alike the latter is but small therefore also the former every one is ready to think that their names are written in the Register of Heaven and that they are pricked for happinesse when they hear of Eternal glory and future greatnesse of sitting down with Abraham Isaac and Jacob at the Banquet of endlesse joy of that true Golden never aging age from self-love they conceit with Haman that there is none whom the King of Heaven Esth 6. 6. would delight to honour more than themselves Most are excluded and yet they include themselves the number of those that are appointed to life is great in it self yet but small comparatively There are but a few that are chosen Matth. 22. 14. They are like the gleaning Isai 17. 6. of Grapes or as the shaking of an Olive tree two or three Berries in the top of the uttermost bough c. as the Lord speaketh in another case one of a City and two of a Family Jer. 3. 14. The Scripture speaketh this in many places Many will seek to enter in but shall not be able Luke 13. 24. They are called a little Flock a remnant and is not this most plain Luke 12. 32. for how few are there that are truely called and the Lord calleth none but his predestinated All fancy that they shall be saved when but few can find that they are sanctified Many presume of glory when but few partake of grace How few of true converts to be found in Families and Towns yet many concluders there are of Eternal felicity when Christ said one of you shall betray me it made all to question themselves Though we hear that many perish a few predestinated as few called yet every one is secure This is self deceit and desperate folly 2. The priority of a change Then people S. 2 must have a change upon them before they can know that they are chosen Though Election be before grace in existence yet grace is before Election in evidence The former is first in the ordination of God the latter is first in manifestation to us Though Election be not for foreseen Faith yet untill Faith one cannot see Election Conclusion of Election upon the premises of truth of grace are built upon a Rock impregnable against all the assaults of the Gates of Hell Conclusions of Election meerly from fancy self-love strong perswasions of our own hearts sinfully fathered upon the Spirit of God for it's motions without real grodnesse are built upon the sand and though they may brave it for a time and hold up their heads in a calme yet there is a storm a coming that will sink them beyond possibility of recovery Those that conclude Election without grace will be as much non-plus'd at doomes day as that speechlesse man was Matt. 22. 11 12. If we can find a saving work in our hearts let us conclude and spare not Thus doth the Apostle in behalf of the Thessal your work of Faith and labour of love and patience of hope in our Lord Jesus Christ knowing Brethren beloved your Election of God 1 Thessal 1. 3 4. First their graces of Faith love and hope with their Fruits are mentioned and then Election We can never find our selves in Gods heart by Eternal appointment till we find God in our hearts by gracious actings Friends and Christian Reader you do exceedingly against your selves when you think God hath chosen you and you have never chosen him Many have had their hearts hardened and their destruction hastened by such erroneous conclusions 3. The infelicity of natural people In effectual S. 3 calling the soul is brought to Christ and made one with him Then to be in a natural estate and condition is such as the very thoughts thereof might affright and scare one For all such have nothing to do with Christ The Apostle tells the Ephesians that at that time viz. while they dwellt in the Region of nature they were without Christ Ephes 2. 12. What can be said more to the amplifying of misery Such have nothing to do with Christs merit nor with his Spirit they have none of his love none of his life none of his pardon none of his promises If without Christ who is all in Merito à Christo auspicatur tanquam omnium promissionum Scopo Bez. in loc all then without all that is good for he is the root and foundation of al the rest as the Apostle intimateth by his order without effectual calling a manor woman is none of Christs spouse nor Sister None of his Friend nor favourite whilest people are in their sins they are like branches cut off from the body of the Tree and yet those that are wholly strangers to the work of effectual calling and have not a dram of true saving grace will challenge great acquaintance with and Interest in Christ and will claime kindred of him though they have not the least of his blood running in their veines you may perswade your selves but you can never perswade God that Christ is yours and for all your presumption your end will be destruction to be without Christ is to be without communion with God without the compasse of the promises the Covenant of grace And if you be without Christ you Aut cum Christo aut cum Diabolo nos esse oportet nec locus est medii must be with the Devil Variously may the unhappinesse of a natural condition be delineated but to be without Christ is the blackest and darkest Character thereof that can be given Till you come to be made partakers of his nature you can claim no priviledge from his offices To be garmentlesse friendlesse fatherlesse mony-lesse houselesse meatlesse is nothing to being Christlesse Those may be repaired and redeemed by something that is better but this want can be compensated and made up by nothing That is a pitiful but this a peerlesse condition That is doleful but this is dismal that is a low but this a lost estate It is true Christ died for sinners the righteous Rom. 5 8. for the unrighteous but when he unites them to himself he makes them live as Saints for any to pretend they have the Royal Scarlet of imputed righteousnesse when they are not dressed with the Linnen garments of inherent righteousnesse is presumption of an high nature which will render them liars and leave them
naked to their Eternal shame without the intervention of special grace so long as you keep in the walk of sin in the road of nature Christ and your Souls are far asunder Oh that the Lord would cause the scales to fall from peoples eyes that he would change their Note and turn their time and make them say Oh that Christ were mine which may be instead of saying Christ is mine which is not 4. The pedigree of grace In the next place S. 4 we may take notice of the original of grace whence it comes for the doctrine saith God doth effectually call It is then not an earth but heaven-born thing If we enquire for the descent of it we must ascend above the Stars It is a beam of the eternal Sun a spark of the eternal fire a dropling of the everlasting fountain It is Gods hand that sets this slip in Gratiâ Dei non nostra potestate in melius mutamur the garden of the heart It springeth not from natural inclination but from the Almighty his operation It doth not rise like water fetched by pumping but falls like pearly precious dew from Heaven It oweth his being not to humane acquisition but to divine infusion The Lord hath often told us thus much in Scripture and yet we are ready to sacrifice to our own nets This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts Heb. 8. 10. This is but the copy of an old grant which we have in the 31. of Jeremy and the 31 32. verses c. and in the 36. of Ezek. 26 27. verses where you have the word I five times in two verses and who is it that speaks thus but the Lord mighty and powerfull Who can do it as well as say it and who doth do it wherever it is done This gift cometh from the bonity and bounty of the Lord If any soul can make out the truth of grace within let it say It is not in Rom. 9. 16. him that wills nor in him that runs but in God that sheweth mercy and when it is prostrated on earth upon its knees with humility let its heart be elevated to Heaven with gratitude I think this might well be the Embleme of a Christian a large heart wide open to Heaven the deaf ears perforated breathing forth flames of zeal written on both sides with Scripture truths an hand in the clouds as from Heaven hovering about it with this Motto which was Paul's By the grace of God I am what I am 1 Cor. 15. 10. The store of grace that Saints have comes out of Gods treasury their rich cloathing from his Wardrobe their currant coine from his Exchequer their choice flowers from his Eden The Apostle useth this as a means to fetch off the Corinthians from glorying in men and to fix their thoughts upon God when he saith I have planted Apollo watered ministerially but God gave the increase yea and the beginning too magisterially 1 Cor. 3. 6. The will and the work are both of Gods good Phil. 2. 13. pleasure for who is sufficient of themselves to think so much as a good thought 2 Cor. 3. 5. Heb. 12. 2. Incassum laborat in acquisitione virtutum qui eas alibi quam in Christo quaerit It is the Lord that is the α and the ω the author and finisher of Faith The Lord Christ not excluding his Father but the Lord and his Christ They are not to be regarded that slight the means and God may justly reject those that eye the means onely and forget himself which are nothing without his acting It is most true that of him and through him and to him are all things Rom. 11. 36. 5. The dependency of mans salvation S. 5 Then all that concerns mans salvation is from God and his grace for effectual calling which is the first work is from God and his gift Until effectual calling no justification no adoption no growth nor perseverance in grace no assurance no glory nor Heaven They are all entailed upon effectual calling are the inseparable concomitants thereof Therefore if we owe the one to the Lord Causa causae est causa causati we are beholding to him also for all the rest not only the foundation but the superstructure not only the bottom but also the top-stone of spiritual temples are of the Lords laying The whole of salvation is to be ascribed to the Lord By grace ye are saved Ephes 2. 8. Conversion is the first distinguishing and changing work that passeth upon a man or woman without which they could not be fit and meet for any after favour now if that first Col. 1. 12. work whereupon all after works do depend have its dependance upon and its being from the Lord and his grace then certainly all the rest must depend upon the Lord All that souls have from the beginning to the end from the first to the last comes from the womb of Gods grace the upper rooms as well as the lower are of his building There is not the least ingredient that goeth to the making up of a mans happinesse but is to be found in the Lords Paradise every stair from the cell of nature to the chair of glory is of the Lords own laying There is not the least iota or title in the Alphabet of Salvation but is written by the finger of God We cannot say that ought from a change to a crown is our creature for all is framed and fashioned by the hand of the Lord So that it may be truly said to every Saint What hast thou that thou hast not received 1 Cor. 4. 7. Grace is by the Lords gift conversion by his call pardon from his pity sanctification from his Spirit perseverance by his power glory of his own grant The whole fabrick and building leaneth upon the arms of the Almighty that the Lord may say I bear up the Pillars thereof The Fathers will the Sons worth and the Spirits work are the three supporters of salvation and founders of mans felicity the one purposeth the other purchaseth and the last perfecteth All must be set upon the Lords account The Text speaketh it plain It is he that predestinateth calleth justifieth and glorifieth The first middle and last things of a Christian do live move and have their being in the Lord so that when we go to take our pen and set down our spiritual receits we may well say Inprimis for Predestination item for vocation item for justification sonship and glory and all these received of the Lord the most higst possessour of Heaven and Earth and my most gracious Father and may add all our spirings are in thee Let us not give Gods glory Ps 87. 7. to another let all go in his name for all is from his grace and power though some be first others
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
out their predestination have no true bladder to support them in affliction How can such stand in storms of trouble who know not but that they are the beginnings of eternal woe Will not their head be soon under water who cannot make out to the contrary but that they are the objects of reprobation because they are not the subjects of regeneration These are sinking thoughts you must not look alwayes to sit as a Queen and see no sorrow you must not look that the Sun should alwayes shine warm upon your head that your peace should have no period your summer dayes no date your felicitie no fate No the clouds will gather the Heavens grow black miserie invade you and sorrow seize upon you in one kind or another Oh how it would lessen your trouble quench the flame mitigate the dolour if you could but make out that you were one that did belong to God and that your name were in the book of life It will be sad when the waters rise and you have no Ark to return unto when the storm comes and you have no sheltring place whereas to be in an estate of grace is a great support to a soul when under hatches I am thine save me for Hic murus aheneus esto c. I have sought thy precepts Psal 119. 94. I am thine by predestination I am thine by effectual calling for through grace I seek thy Laws and waies were not these things great staies to his spirit Dionysius said that this benefit he had by the studie of Philosophie that he bore with patience his alterations and changes so this is the benefit that comes by grace that such may bear their sufferings not onely with patience but also with joy yea and may sing in the midst of a prison The ship of the soul being ballasted by grace and effectual calling is preserved from being overturned by tempests of sorrow David was one of God's and in an estate of grace and this he had some knowledge of or else he could not have kept his ground as he did against the thundrings of 2 Sam. 16. 12. Shimei's railing tongue without these things you will be like a wild Bull in a net when you are caught in the toile You will have no patience in nor hardly profit out of your troubles Doth not David once and again put the bottle to his mouth and suck in this cordial in the time of his spiritual swoonings that God Ps 42. 11. Ps 43. 5. was his God The want of these things must needs make the fornace of the fiery trial more hot and burning than otherwise it would be It is doleful for a man or woman to be in such a condition that they may say I want goods and I want grace too I want peace and I want piety I want liberty and I want life I want comfort and I want conversion I want Friends and I want God's favour too when God shall strike you with his rod and you cannot make out but that his blowes are from loathing and not from love that they are from a foe and not from a Friend it will be very dismal if you cannot say these wounds have Mitigat vim doloris considerata aequitas ferientis I received in the house and at the hand of my Friend and these are the chastisements of my Father in mercy and not to misery it will prove a sore shaking to thy spirit a sad aking to thy soul 6. The last bitter Pill is this Such have no S. 7 support in death what will you do when death comes and mowes down the flourishing Flowers of your temporal comforts when this great Philistine stops the Well of your outward consolations Though now you are alive yet you must die Death will find you out and when he comes will not return with a non est inventus We cannot find him And Vix bene moritur qui male vixit can you die comfortably that have not lived graciously Can you end with safety that have not begun with sanctity can you have peace with the grave who have no peace with God can you be willing to be called out of the world by death who were never called in to God by grace you may have strong fancies but you can have no sure Faith If you be not effectually called and have not the true spectacles of faith and repentance whereby you may be enabled to read your own name in Heaven's court-rolls What will ye do in the day of visitation and in the desolation which will come from death to whom will ye flee for help and where will ye leave your glory without Isai 10. 3 4. me ye shall bow down as Prisoners of the grave and fall among the slain by the stroke of death The sting of death is sin saith the Apostle 1 Cor. 15. 56. It is sin that maketh death to bite and leave the venome of his teeth behind him you are yet in your sins death therefore must needs be bitterer to you than gall and wormewood you are yet without grace and cannot make out that you are one of Gods you cannot therefore lay this snake in your bosome with safetie Have not such thoughts sadned thy heart when death's messengers have knocked at the door certainly they have unlesse thou be given up to fearednesse of conscience and stupefaction of Spirit which is worse than the strongest sence of sin and miserie without grace death must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of terrours what is your reason why you are yet loath to die Do you not say it is this Oh if I were fit I should not fear If I had that upon me and in me that Ministers speak of I should be willing to die If I did but know that I did belong to the Lord and that I were one of his chosen it would never trouble me why you can never make out the latter without the former You can have neither actual nor habitual comfort in death without these things you had better never to have been born than thus to die better never to have looked forth of your Mother's womb than thus to look death in the face friends relations accommodations helpes are all too weak twiggs to lay hold on to keep from drowning in this Sea of fear if there be not grace you may send to Ministers to come to you I wish with all mine heart people would send to Ministers to come to them in the time of their health and prosperity and deal with them about the state of their souls but they if they be faithful dare not cannot speak peace to you while you are in your sins for what peace so long as the vilenesses and abominations of thine heart are so many There is no peace saith the Lord to the Isai 48. 22. wicked What comfort can they have in or against death who cannot rightly particularize the promises of eternal life
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
be better than you are and yet for all this you are the same man and woman It hath convinced you of Christ's readinesse to espouse you and yet you have not been willing to give your sins a Bill of divorcement and to put them away it hath made conscience its deputy your bosome Friend that knows you well and should have great interest in you Conscientia est cordis scientia and hath set it on work to speak to and to deal with you but all will not do The spirit hath visited you every day upon this account and hath spoken to you enticing words and intreated you not to be so unruly like an Heifer unaccustomed to the yoke and hath said come soul hearken to the voice of God obey the call of Christ you do not know how much it may be for your good why will you not be gracious and holy Do you not know that to be Godly is to be Godlike The great God that can grind you to powder the good God that can save your soul calls upon you invites you and will you say nay The spirit hath opened the Lord's love Letters and read them to you and descanted upon them but you regard not To sin against such shinings of the spirit is no small matter affronts offered to the spirit will sit heavy upon the soul when time shall be Hath the Dove come and have not you Spiritus Jesus spiritus bonus Sanctus rectus c. Isai 63. 10. opened the window to let it in Hath the holy good pure spirit of Jesus Christ thus parlyed with you and do you stand out against its sweet assaults This is to vex and rebel against the spirit which is a great provocation to the Lord and aggravation of thy sin whereby thou doest incurre his displeasure procure thy destruction 5. The Longitude of your life The thred S. 14 of your life hath been spun out to a great length you have lived many a year in the world you have lived to see your glasse run and turned up again when others have died before their glasse hath been half run The day of your life hath been not a Winter's but a Summer's day You have followed many of your relations and acquaintance to the grave who have been younger than you but you live still The Lord hath made you a long lease and it is not yet expired He hath cut down some assoon as they have budded and blossomed but he letteth you stand still He hath stopped the breath of some soon after he hath given it them but thy breath is still in thy nostrils Thy radical heat is not put out thy radical moisture is not yet dried up He hath caused thy Sun to stand still in the Firmament and hath kept it from going down at noon day he hath lengthened thy time from the spring of youth to the autumne of ripe and mature years And yet thou hast brought forth no clusters of Grapes no ripe fruit It was the aggravation of Jezebel's sin that the Lord gave her space to repent of her fornication and she repented not Revel 2. 21. It is sad that thy Virtutes faciunt dies bones dayes have been great but not good that thy dayes have been many and thy grace but mean Thou hast through the Lord's clemency renewed thy youth as the Eagle but though the Lord hath been calling thy heart is not renewed The Lord hath added years to thy daies as he did to Hezekiah but thou hast 2 Kings 20. 6. not yet added sanctity to thy civility nor piety in the power to thy profession in the forme Thou art well stricken in years but thou hast never yet fully stricken a Covenant with the Lord. Thou art entred a great way into the scores but wouldest never yet enter cordially into the School of Christ The Lord hath cut off many in their sins while they have been acting unrighteousnesse as the drunkard that said he should never die yet fell down a pair of staires presently and died while you have escaped and your life hath been given you for a prey and yet all this while you have gotten no grace You have seen of the fruit of your body it may be to the third generation and yet the Lord hath seen no fruits of grace from your soul you have been fruitful according to the flesh but barren according to the spirit You have lived so long as to have an hoary head but not so long as to have an holy heart Hath the Lord lengthened out your daies to a longer date than the daies of many of your stock and Family and yet are you without grace Are you ancient in years and yet have not come in to the ancient of dayes Is invaluable time of no value with you Is it nothing think you to live thirty fourty fifty Nihil pretiosius tempore heu nil hodiè eo vilius invenitur nay sixty yea almost four-score years without a change without conversion after so many callings The Lord giveth you time to turn in and will not you turn in time The Lord deferres as doomes-day so death's-day out of long suffering because he is not willing that thou shouldest perish but that thou shouldest 2 Pet. 3. 9 come to repentance Hast thou stood all this while in the Lord's orchard and is not the time of Figs yet with thee What will Christ say when he comes finds nothing but leaves on thee at these years Age and years aggravate Mark 11. 13 14. failings of infirmity because such should have more discretion much more then the fault of impenitency because they should have had true contrition It is not because others are worse then you that while they after a little time have withered in the grave you for a long time have walked on the Earth but it is that you might be better then they It is not because you shall not die to nature but it is because he would have you live to grace and yet are you dead while living no life nor love to this day Ah poor soul is it not a very great evil that the Lord hath been laying siege to thine heart these thirty fourty fifty years or more and yet thou hast stood up and stouted it out against him that thou hast so long been called by him and yet thy deaf vile heart hath not hearkned to him nor closed with him length of time overcomes many things but thou hast been little Nihil est quod longinquitas temporis efficere non possit the better for thy long time There hath been an extension of thy daies but no intension of thy desires a lengthening of thy season but no loathing of thy sins 6. The latitude of your comforts Your S. 15 daies have had breadth as well as length Your daies have been fair not foul clear not cloudy delightful with Sun-shine not darkned with sadnesse some have had a continued but not a
seek to be made good As ever you desire to be made a living Saint so see your selfe to be a lost sinner but the wretched world love and Joh. 3. 19. live in darkness and rather then they will have a true reflextion of their condition they either draw the curtain before the glass or put their hand before their eyes and so farre hath the God of this world infatuated them that they will draw up such conclusions to Conscientia est codex in quo quotidiana peccata conscribuntur which neither conscience if suffered to speak nor Scripture will give consent If you did but search consciences record and Scriptures testimonie sure you could not be of that perswasion whereof you are 2. Of Gods compassion people think that the S. 23 Divine being is all mercie and no justice and that by his mercy they shall be preserved from damnation though through wilfulness they persevere in their abominations This is the last refuge that they betake themselves to and the universal remedie and plaister that they think Vltimum refugium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be healed by It is true the mercy of God is the sovereign salve for the sores of our souls but it must be rightly spread and applied It is the onely balm of Gilead but it must be rightly used Gods mercy is sanctifying as well as saving renewing as well as redeeming delivering from the power as well as from the penalty of sin from the way as well as from the wages of sin and those that have not the first effect thereof cannot expect the latter If it bring not to repentance for sin it will never bring to acceptance in a Saviour The Author Rom. 2. 4. to the Hebrews speaking of mercy of the highest strain even that which comes to souls in the blood of Christ which though it be the pillar and basis of Gods kingdom yet he doth not infer that therfore be we what we will we shall shall be saved but this that we must have grace Heb. 12. 24. 28 29. whereby we may serve God acceptably with reverence and godly feare or otherwise he will be a consuming fire notwithstanding this eminent demonstration of his mercy The Lord saveth none in their sins but saved from your sins you may be To fancie such mercy is but In omni opere Dei est misericordia et justitia to fall down to an Idol for mercy and justice meet together the rising of one attribute is not built upon the ruine of another God is full of pity thou thinkest that he will spare thee though thou be never so full of impietie and therefore you send not forth so much as one thought to look after grace He that made you will not damn you he that formed you will not confound you for your sinnes you think Doe but consult that startling place in Esay It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Esa 27. 11. Gods mercie you see will not advance you to happinesse if you live and die without holiness By such thoughts you make mercy a means to sink you which otherwise might be a means to save you what is this but to turn the grace of God into wantonness Be not deceived God will not be mocked the Lords mercy glorifieth in heaven onely those whom he sanctifieth on earth Though God be mercifull yet you will be miserable without grace presumption of Gods favour without a change on your heart will prove the confusion of your face and if because of his compassion you disobey the call of his Spirit you are like to meet with nothing but condemnation let mercie be a motive to draw you to contrition and not a means to drown you in perdition Every one though their hearts be fraughted with nothing but sin yet they would cast anchor in the mercy of God that they might be saved from tormenting tempests and so long as they think they shall have glory let who so will look after grace if they may be saved through Gods mercy what need they care for Christs Spirit but soul know thus much that though Gods mercy have neither bottom nor bank yet it will not benefit you in reference to glory if you come into and goe out of the world a sinfull wretch Those that confide in Gods mercy against Gods method are like to have a sad come off when it comes to the upshot 3. Sinful procrastinations This is another cause of peoples being without and not looking S. 24 after effectual calling because they defer and put it off to the time to come hereafter they think will be time enough though it be Qui non est hodiè cras minus aptus erit high time at present not considering that duration in sin brings obduration of heart in temporals people are altogether upon the speed and in spirituals altogether upon the slack It is an usual thing for people at 20 to put off repentance and the serious minding of their souls to 30 and when they are come to 30 to crave yet a further day and that the businesse may lie still till 40 and so putting off from one time to another from the Spring to Autumn from the flower to the fall of our age the work is undone for gray heads can find excuses as well as green heads for when they grow old then their senses sinke their memories grow mean their understandings decay and now it is no time for such things even as Thales who when his mother asked Plutarch him in his younger years why he did not marry answered He was too young and after in his elder years she putting the same question to him answered He was too old So the Lord by his Ministers and Spirit asketh people when they will marry be espoused to Jesus Christ they say It is too soon they have good desires to Christ but they would stay yet a while the Lord in patience waits and comes to them with the same query afterwards and then they say It is too late nature is decayed their spirits are spent but they will wish well and they would have God accept of that most put of all to the last and yet then they are as unfit and unwilling as ever and God in justice rejects them who injuriously refused him People are like little children who loathe to have their play spoiled or hindred by wet weather say Rain rain go away come again another day Sinners have sometimes convictions that they begin to melt and be sorrowful and the heavenly doctrine falls upon them in such drops that it begins to wet them to damp their sport to dull their joy and they bid it go away and if it come in old age it shall be welcome and put away the messages of God the calls of the spirit and say as Felix to Paul
When I have a convenient Acts 24. 25. season I will call for thee but know thou that delays are destructive as one hath said Who love delays and their time for to slack Live by the losse and shall no sorrows lack To defer in this case is to deny to procrastinate is but to prevaricate He that refuseth to hearken now it is to be feared he will hearken never When Saul would have asked counsel by his prolonging he was prevented 1 Sam. 14. 18 19. future intentions are great hindrances to present actions and those that account of doing much in the time that shall be do nothing in the time that is You know the Proverb which saith Make hay while the Sun shines and strike while the Iron is hot and what Solomon saith in his Proverbs Boast not thy self of to morrow for thou knowest not what a day Prov. 27. â— may bring forth The present time only is ours It may be hereafter the Sun may not shine nor the Spirit blow the fire to morrow may be worse then to day many have thought Deteriot posterior dies to get loose from sin in futurity and so have lost their souls to eternity many there are who have sinfully deferred conversion and thereby have been sadly defeated of their expectation many have thought to get goodness in their age and have been cut off for badnesse in their youth God's calls are in the present tense and so should your conversion be if you do not turn timely you will hardly turn truly It is one of Satan's policies to make you drive off this work which in effect is no other then to drive away the worker viz. the Holy Ghost and one of his fallacies to suggest to you that so the work be done all is well and that it may be as well done hereafter as for the present whereas the Scripture saith the contrary To day if ye will hear his voice harden not your hearts Heb. 3. 7 8. 4. Worldly prosecutions They have so S. 25 much to do to follow the pleasures and profits of this life that they forget the path to a better they have so many irons in the fire that they neglect their souls their game and their gain so take them up that there is no room for the babe of grace in the Inn of their hearts the voice of the world so sounds in their ears that they cannot hear the voice of the word they are so bowed down with terrestrial conversations that they cannot look Discitâ— in hoc mundo supra mâ—ndum esse upward with heavenly contemplations these flowers they will have though they venture their souls in the gathering of them the choise of their affections that chief of their time is so laid out this way that there is nothing left to be spent in industrious endeavours after conversion and effectual calling It may be said of most as Christ said to Martha they Luke 11. 41 42. are careful and troubled about many things that they forget that one thing that is needful They are like Duke D' Alva who when the King his Master asked him if he had seen the Eclipse answered he had so much to do on earth that he had no leisure to look up to heaven so much do they converse with the creature that they know not how to convert to the Creator And so they can but furnish the body it matters not with them though they forget their souls they stoop to take up these golden apples and in the mean time lose the prize of grace they are loth to come out of the warm Sun-shine into God's blessing there is such a croud of worldly thoughts and intentions about the heart that grace canot get neer the door with its motions they followthese things with such speed that when they should look after grace alas their spirits are spent It is just that they should go away without the pearl who spend their time in getting pebbles and that they should be deprived of the directing spirit who devote themselves to the Fallax est hic mundus deceiving world for when your out-side thrives upon its treacherous bounty you will but starve at heart for want of grace yet this is the course and custome of people to lose treasures for looking after trifles and to put Luke 14. 18 19. off Christ's call with their oxen and their farms Christ calleth them in the Ministry of the word to grace to sanctity to an upright walking to the renovation of their souls they desire to be excused however a while they would fain have a little more delight fain reach to such an estate fain dispatch such a businesse they cannot yet tend to such things people are so buried in sensual things that they know not how to look after a spiritual life These things so swallow up their affections that better things can find no acceptance with them These do so monopolize and ingrosse their time and thoughts that the Spirit 's motions can find no entertainment with them Ah vain man are pleasure and profit such darlings that your soul and grace are the lesse dear to you Will not you repent it when it is too late Lysimachus yielded up his Army and whole power into the enemies hands for a little water to quench his and their thirst and when he had so done then cried out What have I lost for a little drink It will be sad when thou shalt be forced to complain another day and say What have I lost my God for gold my soul for sin piety for profit grace for gain wisedom for wealth goodnesse for greatnesse Do but remember what Christ saith What will it profit a man if Mat. 16. 26 he gain the whole world and lose his own soul Hast not thou been so taken up with hunting and hawking so ingaged to sports and recreations In voluptatis regno non potest virtus consistere so addicted to carnal delights that thou hast not been free to the Spirit 's tenders Thou hast followed after these things so far and so fast that thou art got out of the Spirit 's call It is strange that the world should be such a Jewel in your eyes that it must be had though with the losse of a Jesus It is much that you should run an eternal adventure for a temporal advantage God I am sure made you not for this end that you should be a servant and vassal to these things yet thou art all for treasuring up goods but carest not for treasuring up grace such as resolve and endeavour to be rich in body will hardly be rich in soul so long as thou art wedded to the world thou wilt hardly be willing to repent We cannot serve two masters we cannot Matth. 6. 24. serve God and Mammon And if the love of the world be within the love of God and grace 1 Joh. 2. 15. must needs be without If upon
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
for their parents goodnesse yet in the account of God grace in the parent will not stand for grace in the child It is a mercy that any of us are the off-spring of godly parents yet if we have not grace de proprio of our own we are yet uncalled 3. Living among religious people either in S. 6 Town or family is not effectual calling Many live without sanctity in the midst of Saints and in a land of uprightness deal unjustly Isa 26. 10. many dwell in the houses of the faithful who yet are not of the houshold of faith A scabbed sheep is a scabbed sheep though it pasture with the sound flock one may live in the tents of Shem and yet have Cham's temper one may live in a religious house and yet have a Non Hierosolymis fuisse sed Hierosolymis bene vixisse laudandum est wretched heart one may live in a godly family and yet be none of the family of God one may live with good company and yet have a bad conversation yet many think this is enough they think to flie to heaven with other mens wings People may live among godly neighbours and yet have no godly nature they may have good acquaintance and yet have no good acceptance with God for want of grace There may be co-habitation with those that are spiritual and yet no inhabitation of the spirit The Jebusite may Cum Hierosolymitanis habitat Jebusaeus dwell with the Jew in Jerusalem and yet be a Jebusite In Jacob's flock were black as well as white cattel In Peter's net bad as well as good fishes In Noah's Ark unclean as well as clean creatures There may be tares in the same field as well as true corn and tares still 4. A civil fair moral life is not grace nor S. 7 effectual calling There may be a guilded life and yet no golden heart Many Heathens have gone thus far who never learned the truth as it is in Jesus They were just in their way but they were not justified they were sober and serious but not sanctified One may have moral vertues without divine grace Splendida peccata moral goodnesse is but splendid sinfulnesse Paul was such before conversion Many are fair like the Moon but without heat Matth. 19. 19 20. There was a fine young man to outward appearance that had the letter but not the life good manners but wanted a gracious mind It is good to be so qualified but it falls short of the thing in question Many live justly lovingly prudently courteously who yet have no grace There may be a fair life without a life of faith civility without sanctity one may live according to common equity and not be led by the rule of special piety there may be moral vertue without and yet masterly vice within there may be a commendable carriage and yet no converting calling there are many gentle sweet tame natures that never learned lowness and humility in Christ's school People are most apt to mistake a Star for the Sun a pebble for a precious stone These things are something but they are not all there must be further steps before the soul can come at grace 5. Not to be so great sinners as others is not grace Many if they be not theeves drunkards nor unclean persons think they have grace enough whereas they sin not as others do it is from the goodnesse of their constitution rather than from the graciousnesse of their conscience But alas it is not privative but positive holinesse not comparative but absolute that God looks for People compare themselves with others measure themselves by Non est bonit as pessimis esse meliorem a false rule and hence they think they are ell-wide when they are not yard-wide a man of an indifferent stature set by a lower man seemeth tall but set by a taller is a dwarf because people are not so bad as they may be it doth not follow that therefore they are so good as they should be John Baptist saith in Matth. 3. 10. not the tree that bringeth forth bad fruit but that bringeth not forth good fruit is hewn down The Pharisee was Luke 18. 11 12. not a prophane sinner and yet he was not a pious Saint He is dead that dieth of his fair death as well as he that is chopt and cut in peices One may be dirty though they have not Iâ—â—scus inter caecos potest esse rex so great sprays upon them as others have One that is but blear-eyed is far before those that are blind yet he is in darknesse in comparison of those that have their perfect sight When we compare our selves with the best then we best see our own defects when we compare our selves with the worst then we think we have overplus To have a lesse degree of badnesse a greater degree of goodnesse than others falls much short of true grace thou art not it may be scandalously vitious and yet thou mayst not be savingly vertuous This is but the least part of goodnesse if thou hast no better evidence thou needst not open this at all If thou keep in this way and go no further thou wilt never be acquainted with God's work Oh delude not your selves with such shadows in stead of solid substances 6. To be a Christian outwardly is not effectual S. 9 calling There is a Christian in name and a Christian in nature one may have the garb of a Christian and yet want the grace of a Christian there may be the paint without the parts of a Christian the fashion without the frame Many there are that are of a Christian mind and yet have no mind to Christ that have a goodly profession but no godly conversation More are Christ's followers then are his friends and more will wear his Christianus nemo dicitur recte nisi qui Christo moribus prout valet coaequatur coat and colours than care for his commands they love his livery but they are loth to lead his life Paul distinguisheth of Jews into outward and inward Rom. 2. 28 29. and so may we of Christians Paul was a professor before conversion but not a right practicer Phil. 3. 5. Many Christians there are but but a few that are Christ's many Protestants but a few Puritans many are Christians by calling but few by changing yet most think they are comely enough if they have but this complexion and if they have but the habit of religion without they care not for the heart of it within they are all for the glosse not regarding the text and so they have but the outward facing they feel no cold for want of the inward lining Such are but the pictures of Christians and all that they have to commend them is nothing but the gay clothing of outward conformity 7. To be of a Church is not effectual calling S. 10 I speak of a Church in general Be of what Church thou wilt
yet that doth not make thee gracious Many if they can but get into the community of the Church of God think all is well though they have no society with the God of the Church you may be an impure member of a pure Church I would not have any mistake and think that I go about to throw dirt in the faces of any Congregations One that is Oxthodox and pious may be a member and yet never mended Church-fellowship membership and priviledges are sweet but they are not grace they are choice favours but they are not saving faith the Church door may be open to us and in the mean time our hearts be shut to God I would have none think priviledges are sufficient without purity Judas was one of Christ's Church and company Those that were of the Church of Laodicea were yet checked and Rev. 3. 17. chidden for their want of grace It hath been a proverbial speech New England for ordinances Old England for graces If you lived in a Church of the strictest order and highest attainments yet it will not passe for the gold of grace The Church is God's Seminary and University and so are particular Churches but all that have their Decor ecclesiae principaliter consistit in interioribus Aquin. names matriculated there are not real Schollers you may be true members of a Church and yet no true members of Christ you may have external ordinances and no internal order in your heart Salvation and grace is personal not congregational 1. A confident presumption of ones good S. 11 estate and condition is not grace The proud Pharisee had high thoughts of himself but his Luke 18. 11. thoughts and the truth did not jump One may strongly perswade themselves that all is well and yet stifly persist in all that is ill and for the most part the worst have the best thoughts we may have heaven in our wish and hell in our will Most men will proclaim Prov. 20. 6. every one his own goodnesse But a faithful man who shall find saith Solomon There may be great conceptions of good and yet no conversion to good Nay one may be so high in such thoughts that they may have a kind of rejoycing in the apprehension of election adoption c. and yet no grace Many Heb. 6. 4. mount up to heaven almost upon the wings of their presumptuous apprehensions and yet will fall as low as hell for want of a powerful alteration According to our faith and not Nulla praesumptio perniciosior quam de propria justitia superbire Jude 11. according to our thoughts so is it with us there may be high hopes where there is but an hollow heart you may ride upon the wings of the wind in your own thoughts and yet may run in the way of Balaam and perish in the gain-saying of Core 9. To go according to conscience is not S. 12 grace nor effectual calling Many think that all is well if they can but say and think that it is their conscience Paul was led by his conscience when he lashed out against the truth Acts 26. 9. I thought I ought to do many things contrary to the name of Jesus of Nazareth and yet then he was without grace conscience may be blind and know what follows if the blind lead the blind The Scripture saith not they that are led by their own spirits but they that are led by the spirit of Rom. 8. 14. God are the sons of God You may follow the teaching of conscience and yet have no truth of conversion This is a great starting hole in this age and a great cover-fault Blasphemy and persecution were the ways that Paul's 1 Tim. 1. 13. conscience walked him in a wicked conscience cannot do well If your conscience be a rebel it will not salve the matter to say you Quid acquiri putatur ubi bona conscientia perditur followed your captain's command One may steer their course by this card and yet be no good Pilot there may be a natural conscience and yet no conversion of your nature This is too weak a ground-fill to set the fabrick of grace on conscience without the culture of heaven will bring forth nothing but weeds you may have confident perswasions of the rectitude of your ways and yet continue in the contumacious perversenesse of your will 10. To hold an opinion or to adhere to this S. 13 or that party is not grace Therefore Paul chides his Corinthians for their faction that some would list themselves under Paul's colours in opposition to Apollo and others under Apollo's colours in opposition to Cephas c. 1 Cor. 1. 12. Some made it the great part of their religion so to cry up works as to cry down faith against whom Paul disputeth in the Epistle to the Romans others so to lift up saving faith as to let down sanctifying works against whom James disputeth in his Epistle Creeds do not make Christians one may be of the perswasion of this and the other party and yet not be partakers of true piety one may take up a new opinion and yet not have a new heart The Spider may fasten upon rich hangings and yet be full of poyson still Yet this is the fairest copy that many can produce to make out a title to the work of grace because they are in the same vessel upon the same stream with such and such a party But I must tell thee that though thou be a retainer to the camp of true Christian souldiers and holdest with the soundest side yet that is not grace godliness consists in powerful workings not in parts taking 11. The doing of all outward things that S. 14 a true child of God may do is not grace for even so far sometimes one may go that hath not grace There may be hearing praying reading conferring alms-giving fasting c. and yet no grace one that is in an estate of nature may yet be so well mounted upon the back of more common principles that they may be able to keep pace with the godly a great way and may be so suited alike outwardly that you shall hardly know the one from the other but the King's Vita hypocritae est quaedam visio phantasmatis quae hoc ostendit in imagine quod non habet in veritate daughter hath a glory within as well as gay clothing without When Christ told his Disciples that one of them should betray him there was none of them suspected Judas but said Lord Is it I You may be partners in the same shop of Christianity with one that truly fears God and act together and yet you may be but a flash a flourish you may live a Saint and die a sinner you may have the same external complexion but not the same internal constitution you may say your part word for word as well as another and yet be no true proficient you may have the same form and
yet not the same faith 2. Now we come to speak of those things S. 15 that are more neerly related to effectual calling that are more like unto it then the former but are not it for every like is not the same 1. There may be a feeling of sin and yet S. 16 no faith there may be confession of sin and yet no conversion to God one may be brought so far as to acknowledge their impieties and yet never come so neer as to be acquainted with true piety Many confesse they have done ill who are not careful to do well there may be tongue-confession without heart-contrition Saul said I have sinned 1 Sam. 26. 21. Behold I have played the fool and have erred exceedingly and yet he had no grace One Nil prosunt lamenta si replicentur peccata may sensibly and yet not savingly say they are sinners recognition of sin without reformation of life is nothing many have stept thus far and yet are not got in at the narrow door many can say this lesson perfectly but they must turn over a new leaf before they can be sufficient Schollers This hath too pale a look to have ought of life within 2. One may have disquiet and terror of S. 17 conscience and yet never be effectually called There may be a kind of repenting and yet no kindly returning it may be a stormy day and yet no right showry day there may be an aking and yet no altered heart there may great pangs of spirit and yet no parting with sin There are those that have deep gashes in their consciences and yet do not bleed out their bad blood there are that have been brought into grievous straits and yet were never brought into a gracious state There may be attrition where there is not Attritio nullo modo potest fieri contritio Aquin. contrition many have been sorely amazed in their consciences who were never savingly amended in their conversations one may be plunged over head and ears into the bottome of the sea of vexation and yet never be bathed in the laver of regeneration one may be full of heart-paining dolour and yet never attain to God-pleasing duty Even wicked men may have undergone wearisome days and nights for their sins your conscience hath been all on fire and in a passion hath flown in your face your bones have been broken and anguish and horror hath siezed upon you for your sins you have roared through disquietnesse for your transgressions and have laboured as in the very fire for your abominations your heart hath been lanced it may be in every quarter but put all together and it amounts not to effectual calling Judas was tormented in his mind but never turned in his manners It is said he repented himself Matth. 27. 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the anxiety and disquiet that he found in his spirit upon the perpetration of his sin It is a gloomy dark winter with many spirits who never yet saw the spring of grace the water-spouts of trouble for sin may drop and fall upon thine head and yet thine heart be barren and unfruitful in the grace and knowledge of Jesus Christ 3. One may be afraid and troubled about S. 18 the committing of sin before they do commit it and yet be without a change one may be loth to that which yet they love there may be found some reluctancy in the spirit and yet at last no refusal of the sin It troubled Herod to think of beheading John the Baptist Mark 6. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay he was very sorry but his sorrow was not boyled to a right and due consistency he did fear but yet did fasten on his sin One may go with a sorrowful countenance and slow pace to the acting of some sins and yet have no grace To make a sowre face at the first taste and yet afterwards to swallow down to be squeamish stomached at first and afterwards with the Estrich to digest iron sins is not effectual calling Some startle at sin for present but soon come to settle upon it with quiet security This or that sin may go against thy conscience and yet thy conscience not be right It may be thou art afraid to touch the Snake yet makest a shift to lay it in thy bosome That conscience that never yet saw day may oppose the commission of sin and he that hath no grace may shrink at the thought of some impieties 4. One may love the truth in some sort S. 10 and be a defender of it and yet have no grace one may hold with the truths of Christ and yet not be a Christian in truth Thus it was with Judas and Julian before his apostacy One may stand up for the cause and worship of God with a kind of zeal and yet have no true fire in their brests So did Jehu when he said Come with me and see my zeal for the 2 Kings 10. 16. Lord. The stream may run swiftly and not be fed with a spring there may be an heat for the true Religion and yet no life within one may plead for the truth and not practice the truth those kiss truth many times who are unwilling truth should be King those may countenance the ways of God who never come into the way of grace one may be forward for God's cause and yet may lie Errat quisquis se veritatem cognoscere putat qui adhuc nequiter vivit Job 15. 16. under God's curse one may side with the truth and yet never be sanctified by the truth There may be a work of common vigour and yet a want of choice vertue one may gallop with a natural zeal and be a leader to others and yet gulp down sin as the Ox doth water till they be lost themselves zeal for the truth doth not always grow upon the stalk of grace 5. One may wish happiness and yet never S. 20 will holiness many think all is well if they desire to die the death of the godly though they care not for living their life many long for a good ending that never loved a good beginning and would fain dwell with the Saints in heaven that never forced how far distant they were from them on earth A desire of salvation is many degrees on this side sanctification It was Balaam's wish Let me die the death of the righteous and let my Numb 23. 10. Jude 11. last end be like his upon whom the Scripture sets the brand of impiety He was willing to bed with the righteous but not willing to board with them he would willingly have tasted of their second course but had no desire to touch their first course he exprest his affection to their eternal gaudies but had not appetite to their dayly fare he loved the sauce but loathed the meat Who is there that liveth never so ill but would be willing to die well If this were grace we should have
a great harvest of Saints Heaven is the desire of many when hell is their desert most desire the Saints paradise when but few care for the Saints piety many who prosecute their sinful lusts will yet earnestly petition for eternal life and would fain be triumphant that care not for being militant he is no right souldier that would wear the crown but is loth to fight to win the field desires of heaven are Non impetrat a deo bonum quod poscit qui ejus legi non obedit in vain unless there be duty on earth He that loatheth grace may yet long for glory yet such desires pass for current coyn with the unskilful multitude and having such desires they think that all is well with them 6. To take delight in and to be taken with the S. 21 preaching of the word is not grace there are that love preaching and yet care not for practice there are those who never were effectually called that yet may account a Minister in his work as one that sings a pleasant song they are content to hear the word of Ezek. 33 32. God but care not for the work of grace the word may please their fancy and yet not prevail with them for faith they may delight to hear the sound and never desire to understand the sense they may countenance the minister Quaerit anima verbum eui consentiat ad correctionem Mark 6. 20. and not consent to his message Such an one was Herod who feared John Baptist and observed him and when he heard him he did many things and heard him gladly and yet lived in his sins He heard the word but he did not hold it Many are taken with the parts and gifts of a Minister and it is that string that sounds sweetliest in their ear they may hear to fill their table-books and never fill the tables of their heart they may love to walk in the dew and soft showres of heavenly doctrine and yet provide that it shall not wet them to the skin one may delight to wait upon the best means and yet continue in their bad manners to be taken with the word and not taken by the word is not true conversion the word may sound sweetly aloft in the ear and never settle savingly below in the heart it may be musick to your sense and not meat to your soul 7. One may desire the prayers of God's S. 22 people and yet not be a Saint the prayers of the godly may be craved and yet their profession may be carped at Wicked men may beg their requests for the renewing of trouble but not for the removing of their temper they may desire an interest in their supplications and yet never imitate them in their sanctification Wretched Pharaoh desired righteous Moses to pray for him Intreat the Lord that there be no more mighty thundrings c. Exod. 9. 28. Moses was a great man in his books I 'le warrant and yet he was glad to make use of Moses beads Open enemies to godliness may yet be willing to have the help of the godly there needs no grace to make one desirous to have the Saints pass Thus it was with Simon Magus also who desired Peter c. to pray to the Lord for him that none of those things which they had spoken might come upon him Acts 8. 24. Those may crave the prayers of others that never had grace to pray for themselves others prayers and to desire the benefit of them is good but it is not grace 8. Nay even a wicked man may so far S. 23 deny himself as to justifie God in his punishing dispensations one may confess God's justice and yet continue in an unjust estate the heart that hath no grace may accuse it self and excuse the Almighty may lay the blame at its own door and vindicate the Lord's dealings Impunitum non debet esse peccatum and acknowledge its sufferings just because it hath been a sinner and yet never accept of the Spirit 's motions and calls to grace And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for The Lord is righteous and I Exod. 9. 27. and my people are wicked Now doth he as it were lie at God's foot who yet had an heart that would flie in God's face one may say they have deserved all that is come upon them and yet never sincerely desire the spirit of grace to come unto them one may say they are wicked in their ways worthy of wrath and yet never open to the Lord nor obey his laws many do thus stoop when they are in the snare and fetters who never knew what it was to be swayed by the soveraignty of grace 9. Yet further may a wicked man go There S. 24 may be an outward solemn mourning and yet no inward saving melting the eyes may open their flood-gates and yet the heart not weep carnation-tears one may afflict themselves on fast days and yet not affect a fast from sin Ahab had not true grace and yet 1 Kings 21. 29. he could grant thus much such was his humiliation that the eye of heaven took notice of it one may lie in sackcloth and yet have sin lodge in the heart there may be a bowing down the head and yet no breaking of the Quando sic poenites ut tibi amarum sapiat in animâ quod ante dulce fuit in vitâ jam tum bene ingemiscis ad Deum heart the outward man may be afflicted for sin and yet the inward stand affected to sin there may be solemnity in mourning and yet no sanctity in the mind one may spend themselves with fasting praying and weeping and not speed the work of grace in their souls the body may be brought down by such means and the soul not benefited nor builded up there may be an heavy countenance and yet no heavenly compliance 10. In the next place there may be a promising S. 25 of amendment and yet grace may never ripen in the heart there may be heat and sap enough to bring forth blossomes but no fruit Thus did Pharaoh and I will let you Exod. 9. 28. go and ye shall stay no longer Here were good words but no good works saying and doing are two things There is a fair tree that hath Natural Histor L. Veruulam double blossomes but bringeth forth no fruit many are free to promise but fast when they come to pay they are trees full of leaves but no apples they will say what God would have and yet do as themselves list like the son in the Gospel that said I go Sir but went Matth. 21 31. not They are very forward for subscription but as backward when it comes to action one may be a Christian in tongue and not in truth 11. There may be amendment in some S. 26 things and yet no grace There may be a partial and yet no perfect
reformation there may be a doing of something and yet no soundness there may be a forsaking of some sin and not of all sin many are better than Vitam uniuscujusque conversâ— inchoatio blanda permulcet aspera medietas probat plena post perfectio roborat Matth. 27. 3 4 5. they were and yet not so good as they should be they have their conversation something rectified and yet their conversion is not right they only are truly holy that are wholly turned there may be a facing to the right and not a facing to the right about there may be a vomiting up some filthiness and yet the stomack remain filthy still Judas brought back the 30. pieces of silver and threw them down in the Temple of God but brought not back his heart to lay it down at the feet of the God of the Temple So Pharaoh at last condescended Exod. 8. 25 28. to let the people of Israel go sacrifice in the wilderness nay further he gave them leave to take their little ones with them which he denied before and yet we cannot make out that Pharaoh was truly changed men may leave some of their sins and yet not Exod. 10. 8 24. love the God of Sion they may stop some wide gaps and yet their hearts not be currently fenced with grace Thus you see how much there is that is not pure gold how many there are who if they be weighed in right ballances will be found too light many steps one may take and never reach the mount of true grace All these will prove but like waxen wings that will melt with the Sun's heat they look well but they have no life in them they bear a goodly port but they are not the power of godliness those that have all these qualifications and no more at the most are but almost Christians how many come short of these things and yet these things come short of grace 2. Affirmatively Having shewed what is S. 27 not effectual calling now we come to shew what it is and that two ways 1. Relatively by way of opposition 2. Absolutely by way of position 1. Relatively we shall shew what it is in opposition to those things that are not it S. 28 1. And first in opposition to those things S. 29 that are of the first rank 2. And secondly in opposition to those things that are of the second rank 1. For things of the first rank some of them 1. Not gifts but grace and sanctity in heart S. 30 and life are effectual calling and signs thereof Bonum gratiae unius est majus bono naturae totius universi Aquin. not common but special and saving gifts an ounce of true holiness is worth pounds of eminent gifts not good gifts but the gift of good a little true humility in the heart is more worth than a great deal of knowledge in the Non dona sed bona head a stammering prayer coming from grace in the heart is more pleasing to God than that which is more eloquent and hath no grace in it Though a soul cannot pray as it should do though it cannot speak but sigh yet if it proceed from the spirit it is acceptable to Rom. 8. 26. God The widows two mites were more than the great offerings the little grace that the Luke 21. 4. righteous have is better than the rich gifts that the wicked may have a drop of true grace is better than an ocean of common talents a lark is worth a kite 2. Not confidences of any kind but true joy discovers effectual calling 1. Such joy as proceeds from sorrow Assurances S. 31 are more strongly built when founded Fit plerumque ut in ipsis piis fletibus gaudii claritas erumpat John 16. 20. Mat. 5. 4. in the depth of humiliation Musick yields the sweetest strains upon the water saving and sanctifying comforts have usually a sable usher You shall be sorrowful but your sorrow shall be turned into joy Blessed are they that mourn for they shall be comforted 2. Such as is in the use of Sacraments word prayer and the exercise of graces or else it is S. 32 naught The triumphing of the wicked is short Job 20. 5. c. The joy of many comes in at a wrong door true spiritual mirth always loves to make use of spiritual means to contemn the ordinances and yet have strong confidences and presumptions is sadly to be suspected If the fire be not fed by this fuel it is a sign it was never fetched from heaven the stream of true joy runs always in the channel of duties and ordinances 3. Not to go according to conscience simply S. 33 but to go according to it as guided and inlightned by the word and spirit is effectual calling There is but one Law-giver and Jam. 4. 12. that is God the legislative power is not in conscience if conscience receive not its law Regula regulata priusquam regulans Conscientia bona est aula Dei habitaculum spiritus S. from God it cannot rule thee rightly conscience must be ruled before it can rule if the conscience be not good God keeps not his court nor hath the spirit its mansion in thy mind Conscience in God's people in the effectually called is not Lord paramount but acknowledgeth it self to be under the power of heaven 4. Not to take up this or that opinion c. S. 34 but to adhere to Christ to be of his mind and party is effectual calling Let the same mind Phil. 2. 5. be in you which was in Christ Christians must 1 Cor. 11. 1. be followers of Christ but of others no further Ego sum via veritas vita tanquam diceret qua vis ire ego sum via quo vis ire ego sum veritas ubi vis permanere ego sum vita than they follow Christ they are to wear the livery of Christ He is a true Saint that truly sides with Christ it matters not who are file-leaders and of the foremost rank of this that way if Christ as Captain go not before Parts taking is but faction Christ-owning is true faith He is the way the truth and the life as he hath said John 14. 6. To imitate Christ in his words and works is true grace He is the great Apostle and high Priest of our profession He. b 3. 1. As they said We know no King but Caesar so saith a gracious soul I know no King but Christ Him I desire to own for my Lord and Master 2. For those things that are of the second rank 1. Not confession of sin with the tongue but S. 35 confession of sin in truth argueth effectual calling the mind must bear a part in it as well as the mouth a noise may strike the ear Confessio peccatorum in corde ante quam os petat exauditur Psal 51. 17. Hos 7. 14. and never affect the mind so it
pained at the Jer. 4. 19. very heart my heart maketh a noise in me 10. A godly heart promiseth amendment out S. 44 of its hatred to sin and love to goodness it seeth an excellency in God's ways and therefore Pacta semper promissa sunt quae vi non facta sunt its heart is toward them I have sworn and will perform it that I will keep thy righteous judgements Psal 119. 106. They were righteous judgements and therefore David's affections did run out towards them others promise amendment for fear of judgement as a maid may be forced to give her consent to marriage for fear of being killed Those that are effectually called see the beauty of God's ways and so fall in love with them their resolutions stand upon a right foundation they are not from fear but favour not from force but faith 11. One that is effectually called reformeth S. 45 in all things not only in the greater but also in lesser sins it taketh its leave of and parteth with every sin its sinful thoughts as well as sinful words its sinful words as well as sinful works It banketh and avoideth not only the miry dirty way but also the washy way and betakes it self into the paths of piety the least as well as the greatest commandment finds good entertainment with it It is the commendation of that pious pair Zacharias and Elizabeth that they were both righteous Luke 1. 6. Non attendit verus obediens quale si quod praecipitur hoc solo contentus quia praecipitur before God walking in all the commandments of the Lord. Mark in all the commandments They did not pick and chuse every commandment was a sweet smelling flower to them and with delight worn in their bosome a godly heart doth not harbour any sin nor hide any lust in a secret corner of its soul it turneth every evil thing out of doors though it were its darling 2. Absolutely and by way of position Now we shall shew what effectual calling is more S. 46 absolutely and positively we may try whether we be come into the new Jerusalem by our passing through the 12. gates which we mentioned in the beginning If you have ascended by those 12. steps you are in the bosome of Christ but because we have spoken to them already I shall only contract them into these 5. formal acts of effectual calling or conversion lightly touch them and so pass on to other demonstrations 1. Sight 2. Sense 3. Seeking 4. Setling 5. Submitting 1. Sight Hast thou ever seen thy sins Hast S. 47 thou such clear eye-sight as to distinguish good from evil and evil from good Have you viewed your self round about and turned your ways upside down to take notice of all the faults in them as the word in the original signifies in Psal 119. 59. Hast thou spied the Errata's of the book of thine heart and life 2. Sense Have you had a sorrowful sense of S. 48 your sins are you troubled at the thoughts of your ways Hath your heart been broken for breaking God's commands Have you had dolour in your spirit for your departing from the Lord Hath your heart been wounded and your soul melted within you because of your transgressions 3. Seeking Hast thou sought for a place to S. 49 cast anchor in for a haven for thy soul Hast thou looked out for a plaister for a remedy Hast thou looked out for a place whereon to lay thy head Dost thou seek for a Tabernacle for a sheltering place from the heat of the Sun Dost thou long for a Saviour for a Mediator and peace-maker between God and thee 4. Setling Hast thou setled thy self upon the S. 50 foundation art thou built upon the rock Christ Hast thou rolled thy self upon him by faith Hast thou forsaken thy self and fastened upon the Son of God Hast cast thy self into his arms dost lean thy self upon his righteousness dost thou give up thy self to be saved by him and truly cast the burden of thy soul upon him Is he precious in thine eyes Art married espoused united to him Canst willingly adventure thy self with and upon him Si cibum quaeris Christus alimentum est Dost feed upon this bread of life by true justifying faith Dost stay thy self upon his satisfactory sufferings 5. Submitting Art willing to be ruled by Christ to take him for thy Lord and King as well as thy redeemer Art willing to be guided and led by his Spirit Canst thou say other lords Isa 26. 13. besides thee have had dominion over me but for the time to come by thee only will I make mention of thy name Art willing to leave all and follow the commands and walk in the way of Christ Art willing to take his yoke upon thee and learn the lessons of piety which he teacheth Dignus plane est morte qui tibi Christe recusat vivere thee Are his ways pleasing and not irksome to thee dost covenant and engage to be his servant for ever art willing to be washed hands and feet all over Is thy course altered and thy carriage changed art become another man another woman If these things that 2 Pet. 1. 8. I have mentioned be in thee and abound thou art not barren nor unfruitful in the saving knowledge of Jesus Christ but if these flowers come not up the seeds of grace are not yet sown in thine heart S. 52 Now we come to make further trial of effectual calling by the effects and fruits thereof shall search for the beating of the pulse that thereby we may know the temper of the heart Be very serious friends Christian Reader in the searching of thine own heart no longer defer it of all things in the world it most concerns us to know whether we be effectually called in an estate of grace or no. One that is truly converted may be known by these fruits By 1. Opposing sin which is seen in these four things 1. Spiritual contention 2. Impartial prosecution 3. A tender conscience 4. Timely caution 2. Obeying the Spirit 3. Submitting to trial 4. Confiding with fear 5. Moving towards God 6. Affecting 1. The word of God 2. The Son of God And that 1. For his perfection 2. His affection 7. Improving assurances 8. Hating hypocrisie 9. Resisting custome 10. Prizing communion 1. Opposing sin An heart effectually called S. 53 is set in diametrical opposition to sin which appears in these things 1. Spiritual contention There is a combat S. 54 between the flesh and spirit grace and sin in the soul of such an one that is effectually called conversion and contention go together Those that are made friends to God must needs be foes to sin and if they be at peace with the one they must be at war with the other every convert is a souldier from his spiritual cradle he is born in the field and for the field Hence the Scripture speaks of spiritual armour The flesh
mine house I will offer it to the Lord. So saith such a soul in this case whatsoever sin I find have at it I will spare neither one nor other little nor great But this will not an ungodly man do he may defie some sins and delight in others Herod did spit out some evils but his incest was too sweet a morsel to be forced out of his mouth a godly soul looketh upon sin as sin and so comes to hate it with a perfect hatred I hate every false way saith Psal 119. 104. David Mark every false way Partiality towards sin argues an unsanctified heart that yet delights in sin 3. A tender conscience They that are effectually S. 62 called have hearts afraid of sin ready to Semper conscientia servi Dei humilis esse debet tristis relent and melt at the occasion of sin or judgement their hearts are like the thin ice of a small frost which a small weight will break over the heart of an ungodly wretch you may drive cart-loads of sin and never make him bend under the burden let whole volleys of comminations be discharged against him he startles no more than a man wholly deaf at the noise of thunder common ordinary sins they can swallow and make no bones of them they laugh at the ratling and shaking of the spear and account denuntiations of woe things not to be much feared But it is far otherwise with a godly soul it is all on a sweat at the thoughts of putting forth its hand though but to a small sin and is so strait-laced that it cannot endure that sin should put its hand or one of its fingers between It is afraid of those sins which like thorns rend the skin of Christ as well as those which like spears pierce his sides I hate vain thoughts saith David though but thoughts and Psal 119. 113. those but vain a very little matter will soon make such an ones conscience to bleed they are very scrupulous about sin they are also afraid of God's judgements when the Lion of Psal 119. 120. the tribe of Judah roars they tremble nay when they see their heavenly father beating any of their brethren it makes them stand quivering and shaking all the while if threatned they weep like tender hearted children A tender conscience is a companion of true conversion a mended heart is a melting heart It is like Josiah whose heart and conscience the 2 Chron. 34. 27. Lord commends for the tenderness and softness of it relenting affections and renewed dispositions are pairs search thine own heart concerning this temper neither great nor little sins it may be scare thee thou canst not melt for a small miscarriage if thou canst mourn for mighty transgressions that is all Thou dost not shake at the hearing of God's chiding if so thou art not effectually called 4. Timely caution Such have an heart so set S. 63 against sin that they are careful to avoid temptations and occasions thereto where grace is they shun sin not only in the performance but also in the preparative not only in the device of it but also in the desire to it not only in the act but in the allurement they know that Dum parvus est hostis interfice ut nequitia elidatur in semine sinful occasions are the high way to sinful actions they shun the scouts that they fall not into the hands of their spiritual enemies The Israelites might not marry with the sons and daughters of the Cananites for fear of drawing their hearts from God if the soul of a Saint be subject to such and such a sin in action it shuns it in cogitation Job made a covenant with his Job 31. 1. Psal 39. 1. eyes and David with his tongue Saints are careful to keep the powder and the match asunder and the spark from the tinder if they be more prone to be proud of any external accomodations they labour to deaden their affections to all temporal contentments if passionate they labour to avoid all occasions of anger As one Cotys an Heathen of whom I Plut. Mor. have read when his friend gave him a present of earthen pots and vessels curiously made but very brittle broke them all to pieces presently lest if his servants should casually break any of them he should be too angry for he was naturally cholerick Much more then should a Christian do so he carefully observeth his natural inclination that he may more vigorously oppose suitable temptations But thou thrustest thy self upon the mouth of the canon and comest neer to the snare thou fliest too neer the candle that it is no wonder if thou be caught and thy wings burnt this argues thou hast not grace 2. Obeying the Spirit Where there is converting S. 64 sanctification in the spirit there is cordial resignation to the Spirit those that are truly changed by the Spirit do throughly comply with the Spirit If that call they come they give up themselves to it not only at first in conversion but also afterwards in the whole course of their conversation they acknowledge it to be their Lord and accept of it for their leader they march under its conduct and are Sanctum semper opus in me spira ut cogitem compelle ut faciam Cant. 1. 4. willing to follow it as their commander If the Spirit say the word they presently set upon the work They say with the Spouse Draw us we will run after thee They are like the Centurion's servants if the Spirit say Go they go if it say Come they come if it say Run they run if it say Do this they do it but as for thee it is far otherwise The Spirit hath called to mortification of thy sin opposition against thy lust elevation of thine heart to renovation of repentance to actions of faith to resolution of thy will but alas though the Spirit call yet thou dost not hear or if hear yet not regard Where there is grace they obey the Spirit 's calls though contrary to flesh and blood but thou art as cross to the Spirit as may be you can yet remember the time when the Spirit spake to you perswaded and intreated you and yet you have snuffed at its motions It hath called you to diligence in duty perseverance in prayer heart-workings in hearing the word but you chuse to be ruled rather by the list of your own mind than the law of the Spirit 's mouth your cross spirit hath countermanded God's holy spirit It hath diswaded you from your sin sought to wean you from your wickedness but you have been refractory but a gracious heart listneth for the voice of the Spirit and when it calleth saith Here am I like a diligent scholler that willingly regards his Master's word The Spirit 's words are welcome its motions are musick its commands contenting unto those that are effectually called If the Spirit call at high mid-night they are
not like that son in Matthew that said I go Sir but went not Fight in the field against sin as those that have taken the Lord's press-money stand fast in the faith against winds and storms as those that are rooted in Christ if you profess your self to be a Saint by calling and not by carriage if you profess to be converted by the work of God and be not conformed to the word of God what is it In all carry your self as one that is born of God as one that is governed by the Spirit 2. Faithfulness to their earthly friends You that have grace and are effectually called look after your relations and friends families S. 10 and company doing what in you lieth that they may be effectually called as ye are one flesh so indeavour that ye may be one spirit There is no right love if it be not demonstrated by a spiritual care you that are alive by grace O put on bowels of compassion towards your friends and acquaintance that are dead in sin Do these three things for them 1. Pity them 2. Pray for them 3. Preach to them 1. Pity them Bemoan and bewail their S. 11 condition Say with the Church in the Canticles We have a little sister and she hath no brests Cant. 8. 8. what shall we do for our sister in the day when she shall be spoken for Say I have a father brother sister mother husband wife cousen c. that are dear to me but I cannot perceive they are dear to God my loving friends but they have no living faith It is reported Plut. Mor. of the Egyptians Lybians c. that when their friends die they go down into the caves of the earth and deprive themselves of the light of the Sun because their dead friends enjoy Nihil ad misericordiam sic inclinat atque proprii periculi cogitatio it not So do thou pity the condition of any belonging to thee that are in spiritual darkness it is a condition to be condoled a misery to be mourned over none can tell the greatness of the misery but those that have tasted the goodness of mercy 2. Pray for them Be often at the throne S. 12 of grace for your friends that have no grace their state is such that there is need for them to be spoken for to the King of heaven One Xenophon in Plutarch said He never prayed that his son Gryllus might be long lived but that he might be a good man How much more should Saints thus pray for their relations and friends of one kind or other There are many that owe much to the prayers of their pious parents and friends say Lord make all mine to be thine let winged prayers make haste to heaven gates on the errand of your dear friends souls Real petitions may Oratio pura vacua non redibit be means to bring your friends to religious profession 3. Preach to them I mean private teaching S. 13 and counsel according to the sphear wherein God hath set you Teach your children Deut. 6. 7. admonish your friends exhort your acquaintance God makes counsel sometimes a means of conversion savoury admonition a means of the souls alteration do not spare right words it may please God to enliven them with force and vertue 2. To graceless ones and such as are not S. 14 effectually called Be you perswaded to look out for effectual calling and seek after it spread all your sails and flee away as fast from a natural condition as you can there is no safety in sitting still on natures seat Ob. But thou wilt say There are so many S. 15 sides and Sects I know not what to do Sol. Many indeed wil be of one religion because there are so many I shall here give two answers 1. Answ Thou mayst be of every part in a good sense 1. Thou mayst be a royalist for the King Christ and yet a Saint Psal 24. 7 8 9 10. 2. Episcopal the word signifies to oversee thou must oversee and watch thine heart with all diligence 3. Parliamentarian Thou mayst be one of and for the assembly of the first born Heb. 12. 23. 4. Presbyterian the word signifies elder so be thou an elder in regard of grace a grown man Ephes 4. 13. 5. Independent viz. upon all sublunary things and depend only upon God Psal 73. 25. 6. Anabaptist labour for a rebaptization for thy self and thine with the holy Ghost 7. Antinomian by the works of the Law shall none be justified 8. You may be of the family of love be much in love Rom. 13. 8. 9. A Libertine Rom. 6. 18. the Lord in mercy make thee such 10. A Perfectionist 2 Cor. 7. 1. 11. A Pointer Let all thine actions aim at Christ point at thy sins let thy finger be upon the sore keep to sound points and doctrines let them be founded upon Scripture for if the points you hold be not tagged with Scripture authority they will ravel out 12. An Antitrinitarian adore not the worlds trinity of profit pleasure and preferment 13. A Separatist viz. from sin 2 Cor. 6. 17. 14. A Seeker Isa 55. 6. 15. A Shaker or Quaker Hab. 3. 16. Psal 119. 120. Tremble at the thought of God's justice and power 16. An high Attainer Phil. 3. 12 14. labour after great things 17. A Ranter hast a mind to curse and swear do it spiritually Neh. 10. 29. Psal 119. 106. or to be drunk be so spiritually Psal 36. 8. the word signifies they shall be drunk with the fatness c. Ephes 5. 18. 2. Answ The more and the greater diversity of opinions and ways there are the more cautelous and careful thou oughtest to be to look after the right establishment of thy soul with grace Therefore notwithstanding look after effectual calling and as John 7. 37. on the last day of the feast our Saviour cried more earnestly so do I the more press this upon you this being the last day of speaking to this subject One of the Chamberlains of the King of Persia used to say to him every morning as he entred into his chamber Arise my Lord and have regard to those affairs for which the great God would have you to provide So say I to you Bestir you for the work of effectual calling for this is the will of God even your sanctification Oh let me prevail with you in the name of Christ it may be the last that I shall propound and the last that you shall hear What should you look after if not spiritual life what should you seek if not sanctity care for if not calling I shall back this use and so conclude all with these three things 1. Means 2. Manner 3. Motive Means The means I propound shall be by way of 1. Counsel 2. Caution 1. Counsel Make constant and conscionable S. 16 use of the ordinances of God reading hearing prayer meditation conference Read the Scriptures and good books dayly hear
will and can fit any ground to bring forth a good crop not but that the Lord can go against the stream and throw down strong Towers and break through Walls of Steel and Brasse I go not about to weaken the hand or to shorten the Arm of the Lord Is there any thing too hard for the Lord Gen. 18. 14. But the Lord worketh by means of his own appointment and hath no other bonds than what he hath been pleased to put upon himself I speak now not of the skill but of the will of God not what he can do but what he doth do not of his extraordinary power but his ordinary providence in Spirituals not of his special and unusual operations but of his general and more common dispensations The Lord can do more than he will or doth do Nor do I mean that all of the middle sort and ranke are called but amongst them doth God pitch his Tabernacle more than among others nor by the middle sort do I mean those that are next Neighbours to the wealthiest but rather those that dwell upon the Borders of meannesse and so for wisedom and nobility they think themselves too high to put their shoulders to the work of the Lord and would be ready to think God were beholding to them for their service Doth not the Scripture and experience manifest this all along Doth not Christ himself speak the same I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Matth. 11. 25. The Disciples of Christ were not rich nor ragged were not the Wise ones of the world nor the witlesse ones This that I have now laid down doth not dash nor jarre with what we spake in the former Head The temperate Zone is most inhabited by converts and changed ones Grace loves to make it's nest in this climate to hatch and brood in this Region Oh then that the rich were lesse careful the poor more cared for and all more contented with mediocrity CHAP. X. IX The time of effectual calling when God doth call 1. MOre generally In the time of this S. 1 life while we have a natural life we must have a Spiritual life if ever we have any As Christ saith so must we I must work the works of him that sent me while it is day the night cometh when no man can work John 9. 4. This life is our Market our fair day when this life is ended time is no more with us but hath taken wing and is fled away This is Gods Preaching day now he speaks pleads calls invites when life is done then is the glasse out the time is spent the Preacher ceaseth and never shall we hear him again in that way Therefore to day if ye will hear his voice harden not your hearts Heb. 3. 7 8. Those that live not now shall never live those that die not now shall never die I mean to grace to sin Those that are not effectually called now shall never be Now is the day of grace the season of Salvation the acceptable time in this sence as well as otherwise 2 Corinth 6. 2. And care you not though you Quidam antè desierunt vivere quà m inciperen◠die before you live how shall you then live when you die after this life there is no Sacrifice for sin no grace to be had no calling voice to be heard Therefore whatsoever thine hand findeth to do for thy Soul do it with thy might for there is no work nor device nor knowledge nor wisedom in the grave whither thou goest Eccles 9. 10. We may now and we will not we would hereafter and we shall not when this life is ended we may say the Summer is past the Winter is come the time of the singing of birds is gone and the voice of the Turtle is heard no more in our Land the time of this life is the time of our marring or making for ever 2. More especially In the time of youth S. 2 The Lord can convert and bring home to himself at all times in middle age in old age at the very last as the Thief upon the Crosse you know the saying One that none might despaire but one that none might presume The Lord is tender hearted and ready to reach out Conversio nostra semper inv niet Deum paratum Aug. Ezek. 18. 21 22. Nunquam sera conversio vera R. Jun. his Armes of love to a returning mourning believing Soul whensoever True repentance is never too late but late repentance is seldom true but for any upon this account to run on in excesse of riot and to resist the Holy-ghost is most desperate and sad and yet many do thus presuming upon the last but as one saith wittily this is as if a man should break his neck willingly to trie the skill of the Bone-setter The time of your youth is the choice time therefore saith Solomon Remember thy Creatour now mark now in the dayes of thy youth and illustrates it by the contrary Eccles 12. 1. c. Some have observed the time of effectual calling to be between the years of eighteen and thirty most commonly Though but few can speak punctually as to the particular time and means of their conversion as a parted pious man observeth yet I do believe Master Baxter of Baptisme Jer. 2. 2. that most Saints experience saith that the Lord wrought upon them in their younger dayes and therefore the Lord tells his people he remembers the kindnesse of their youth though youth there may be otherwise understood and this early conversion is meant of those that sit under the dewes of grace the distillings and droppings of Heavenly Doctrine as for Heathens and such who never heard of Christ and his Laws and their sins when they come under the sound of the Silver Trumpet of the Gospel though in old age their conversion may be more likely because they never had the means before I limit not the Holy one of Israel if he can convert at all times yea even then when thou hast worn up thy body and yet will not and doth not use it What is that to thee Follow thou his present call as Christ said to Peter in another case Prize John 21. 22. then your youthful time when those dayes are gone you shall never see such dayes again You may be twice a Child but you can never be twice a young man The morning Aurora Musis amica is observed by Schollers to be best for study The morning of our age is the best time for Spiritual study for studying the condition and state of our Souls The spring of youth is the best time to take Physick Heavenly Purgations in for the working out of sin the cleansing of our Soules the making of our Spirits whole It is the best time for the digging up the Garden of our hearts then doth the Lord sow