Predestination 2. Vocation The Doctrine which naturally arises from these words and which I shall lay and set as the Foundation and Pillar of the ensuing discourse is this Those whom God hath predestinated Doc. to Life and Glory them he doth call S. 3 whom he had in his heart from Eternity them he brings to his hand in time whom he appointed to Salvation them he calls to Sanctification whom he Elected in Christ those he brings to Christ This is plain from other passages of Scripture as the 28. Verse preceding Who are the called according to his purpose First he purposeth concerning them then he proposeth to them and prevaileth with them 2 Pet. 1. 10. Give diligence to make your calling and Election sure There calling and Election like a loving pair go hand in hand and if calling make Election sure then it is sure that the Elect shall be called 1 Pet. 1. 2. Elect according to the fore-knowledge of God through Sanctification of the Spirit or rather ad Sanctificationem to Sanctification of the Spirit Est Bez. in loc enim hic Electionis finis for this is the end of Election though not all the end and if so then the Elect and predestinated shall be called for Gods Intention cannot be recalled The Method I propose for prosecuting this point and the order I shall observe in Anatomizing this Doctrine is this 1. I shall shew the kinds of calling 2. The nature of it or what it is 3. The parts of it 4. What is done in it 5. What graces especially first put forth themselves 6. The degrees or steps whereby it ariseth to perfection and is compleated 7. The concomitants effects and consequents 8. The parties whom God doth call 9. The time when 10. By what means 11. A few objections shall be answered 12. A few plain and familiar reasons given in 13. The use and application of the whole CHAP. II. 1. Of the kinds of calling 1. GOd is said to call men three wayes 1. By their particular names as Adam where art thou God called out of Heaven and said Abraham Abraham Gen. 22. 11. 2. To some special service and businesse as when he called Abraham to go into a strange Countrey 3. To some general Estate and condition and that is two-fold 1. Lesse general and common but to some as Paul called to be an Apostle and others Ministers 2. More general and common to all Christians Rom. 1. 7. called to be Saints And this also is two-fold 1. Uneffectual when they are not the better for their calling Many are called but few are chosen Matth. 20. 2. Effectual when the call of God takes effect upon their hearts and they obey it so that God may say as the Centurion Matth. 8. 9. I say unto this Soul Come and it cometh Now the calling that is meant here is that which is more general and effectual which you may conceive Simil. by this familiar resemblance I see a Traveller out of his way and in Jeopardy thereby I call to him Friend you are undone if you go on in that way and many dangers you will meet with all Come this way take my Counsel I will set you right Now if this man onely give the hearing and go on my calling is uneffectual But if he follow my directions then it is effectual and to purpose and the effect thereof is his going right safeguard and peace we are all like Sheep that Ps 119. 76. go a stray and silly Travellers that have lost our way God call's oh poor Soul whither art thou wandring Thou drawest back to perdition thy feet go down to death thy steps take hold on Hell Turn to the right hand take my Christ for thy Pilot a new heart for thy biasse hearken to me and depart not from the Words of my mouth if the Soul go on this call is uneffectual if it hearken and obey them then it is effectual and the Soul finds the effect thereof to it's welfare CHAP. III. II. What this calling is IT is a Work and the first special Work of Defin. Gods Spirit by the Ministery of the Word whereby a man or woman is brought out of an Estate of nature into an Estate of grace out of self to Christ and of vassals of sin are made Vessels of the God of Sion to walk strictly with him in the course of their lives to the peace of their Soules to the praise of the glory of his grace Col. 1. 11 12. Which hath made us meet to be partakers of the Inheritance of the Saints in light who hath delivered us from the power of darknesse and hath translated us into the Kingdom of his dear Son Where I suppose darknesse is not onely meant of ignorance which is one part of a natural Estate but also of sin in general which is sometimes called by the name of 1 John 1. 5 6. darkness wherewith as with a thick Cloud the whole Man is envelopped wrapped 1 Pet. 2. 4 5. To whom coming as unto a living Stone ye also as lively Stones are built up a Spiritual House an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ So likewise the 1. of James Verse 18. I shall a little unfold this rich hanging that you may have a more full view of it It is a Work not a Notion chimera fancy or conceit but a real Work It is the first Work upon the Soul Predestination Electio est amor ordinativus non collativus is without this within Predestination is in the heart of God this is Gods coming into the heart of Man that did ordain this doth order Sanctification for some distinguish it from Assemb Confes effectual calling though others do not and perseverance c. are after this before this marcheth in the Head of the Heavenly Troop and blessed Train of Gods Works upon the Soule It is a special Work not a common which the reprobate may have it is a distinguishing through Work not such a work as a Man may have and yet come short of the glory because short of the grace of God and be left many miles on this side the Region of happinesse it is not onely a saving but a truely Sanctifying Work as some distinguish and so Sanctifying as indeed saving not onely in that mean and potentially but in the end and actually It is the Work of Gods Spirit the posterity of the Holy-Ghost 3 John 6. 8. It is the blowing or breathing of the Spirit the Child of Heaven all the meanes in the World cannot make a Saint without the influence of the Spirit yet that works by the Word that is the Instrument in the hand of the Spirit for the new moulding of sinful hearts The Spirit and the Word go together the Spirit primarily the Word secondarily the one as Master the other as Servant And these Work not upon a part but the whole This Work is diffusive and
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
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
Faith sin must out of the House by force for they cannot dwell both together with Love and liking It now lookes upon sin with coynesse and detestation and upon grace with a pleasing smile and saith away ye fawning Flatterers welcome Faithful Friends Christ and grace These namely Faith and Repentance are the Beames and Rayes of that Sun which God set in the Firmament of the Soul when first he Created the new world and implanted grace in the Heart There is a sweet Harmony and loving accord between them though of late some have endeavoured to set them at variance by buzzing causelesse jealousies in their ears whereas God never set the one for the fall of the other CHAP. VII VI. The Degrees and Steps whereby effectual calling ariseth to perfection and is compleated NOw in the next place let us consider those degrees whereby God carryeth on this choice work The rounds of that Ladder whereby he raiseth the Soul from Earth to Heaven from its self to himself Let us track the footing of the Spirit in its ordinary goings For be it from me to confine the Spirit for as it bloweth where it listeth so also how it listeth but this order seems to me probable from the nature of effectual calling and from the experience of converts 1. Cognition Or a knowledge of the Law S. 1 It usually learneth this Horn-book before it get into an higher Forme How can he be what he would be that knoweth not what he is And how can he know what he is that knoweth not what he should be Rom. 7. 7. I had not known sin but by the Law And had he Lex est index peccati Ambr. been ignorant of the Law he might have been ignorant of his sin too It is the hand that doth indigitate and point at sin The Law is a looking-glasse but if we have not eyes to make use of this Glasse what will it avail us Sin is 1 John 3. 1 4 8. the transgression of a Law and where no Law is there can be no transgression and if there Rom. 4. 15. be Law and no knowledge of this Law there can be no knowledge of sin The pages then of the Book of the moral Law or of that we are speaking must be turned over the Soul must meditate upon that God opens the eye now to see his mind in Precepts and Prohibitions in his Law Hath not the darknesse of ignorance kept many an one a sleep still in the Devils Lap Unseen danger maketh no Impression upon the Spirit Doth not the Law speak of guilt danger c. It is true a man may have knowledge of the Law and yet through inconsideratenesse or the strong tide of corruption bearing down all before it till God stop and damme it up with the workings of his special grace may go on in sin and pursue the foolish imaginations of his own Heart but where there is effectual calling this was an Attendant to usher it in in this new Creation Light is one of the first things that is made Gods gracious Works upon the Soul begin with light and his way is from the eye to the Heart To open their eyes and to turn them from darknesse Acts 26. 18. to Light and from the power of Satan unto God And how can they know that they are under the power of Satans Kingdom if they know not the Laws of Gods Monarchy I mention not the Law to derogate from or Eclipse the Splendour of the Gospel 2. Comparation The next thing is the use S. 2 that the Soul makes of the knowledge of the Law namely to compare it's wayes with the Law Now it layes it's Life to the Line it's Wayes to the Word Now it brings it's self to the Trial the Touch-stone the Square The Commandements are Holy and just and good Rom. 7. 12. Rectum est regula sui obliqui And therefore fit to be a measure for every straight thing doth best discover that which is crooked There are the Ballances of the Sanctuary wherein the Soul weigheth it self now it brings it's face to this Glasse and there tells it's Spots not of Beauty but Deformity As 2 Kings 4. 34. Elisha stretched himself upon the Child part to part so doth the Soul bring the Law to it self and it's self to the Law in thought word and deed Doth not the Apostle compare himself and his wayes with the Law in Rom. 7. 14. Where he saith we know that the Law is Spiritual but I am Carnal sold under Sin A Spiritual Law but a Carnal Paul This also was Davids course Ps 119. 59. I thought on my wayes and turned my feet unto thy Testimonies And how could he think on his wayes if he knew not the Law and compared them together The Soul now saith to it's self as Jehu 2 Kings 10. 15. to Jehonadah with a little alteration of the Words Is my Heart Right as the Law is Before the Soul did compare it self with it self with others which were false Rules but now with the unerring word of God which is the justest measure God hates false Ballances and measures in Spirituals as well as temporals 1. Apprehension Of the evil of it's ways 2. Apprehension Of it's lost condition S. 3 The next staire or step that the Soul takes is apprehension or sence and that 1. of sin the evil of its wayes now it seeth it self sick and having looked into the Law it discernes the palenesse of it's countenance the Symptome of it's hearts distemper It may say to the Law as the 1 Kings 17. 18. Widow to Elijah O thou Law of God thou art come to call my sin to remembrance Before all was well now all is ill all whole before now all is naught Now it knoweth it self to be a sinner to be black defiled and polluted all over All the wayes of a Man or Woman are clean in their own eys before but the Lord weigheth Prov. 16. 2. the Spirits He that is first in his own cause seemeth just but his Neghbour cometh and searcheth Prov. 18. 17. him We are too ready to be partial in our own cause but the Law as our Neighbour for it is written in the Heart in some measure cometh and searcheth us The Lord promiseth in his new Covenant that people shall remember their own evil wayes and their doings that were not good and shall loath themselves in their own sight for their Iniquities and for their abominations Ezek. 36. 31. Now doth the Soul call to remembrance it 's former evil Practices and saith I was in the dark before and thought nothing now I am in the light I perceive my self all stained and mired 2. Of it's lost condition Now it seeth the S. 4 Sword of Gods indignation hang over its head by a twine thred now it seeth the Vials of wrath unstopped and ready to empty themselves upon its head in a curse to its Eternal destruction
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
good Heart when they have a bad hand a right inside though a wrong outside to be fair within though foul without to have great Faith in the inward Man though grosse faults in the outward Man but grace cannot be hid it will discover it's self if fire be within heat will be without if the Heart live the Pulse will beat These are the Steps of the Jacobs Ladder whereby God descendeth into the Heart from the height of Predestination and causeth the Heart to ascend to himself from the depth of a natural and sinful condition and most blessed are the Soules that by the hand of grace are led thus far towards glory But I would not Soules should be troubled if their capacities cannot apprehend these workings in themselves in this order that is laid down but if they can find them in their own Hearts in truth though they cannot discern this order let them blesse God who hath thus blessed them with Spiritual blessings Nor do I lay down these things peremptorily as if there could not be a better and righter disposing them by transposition addition or subtraction but onely I humbly conceive according to that measure of light the Lord hath vouchsafed me who am lesse than the least of all his mercies that the will of God in his word the way of God in his works I mean of effectual calling and experience of precious Saints and chosen Vessels will own and say Amen to these things and now O blessed Spirit come down into the Hearts of the Readers of these lines and work these things in the Hearts of such of them as are strangers from the Covenants of promise CHAP. VIII VII The Concomitants Effects Consequences of Effectual calling 1. LIfe The first thing that followeth upon S. 1 Effectual calling is Life thereby a Man or Woman is made alive Spiritually This my Luke 15. 24. Son was dead but is now alive saith the Father of the Prodigal how excellent and desirable is natural life to us so that we are loth to part with it as one said when his Physitian brought him the message of death Oh let me live though it be but the life of a Toad under a Sill If the life of nature be so sweet how much sweeter then is the life of grace natural inspirations have their expirations but Spiritual breath can never be totally stopped the Earthly life may be terminated but the Spiritual cannot a life of vegetation which Plants have is something a life of sence which Beasts have is more a life of reason which Men have transcendeth the other but a life of grace which Saints have transcends them all A living Dog Eccles 9. 4. is better than a dead Lion A Flie because it hath life is more excellent than the glorious and shining body of the Sun when good old Jacob heard news of his Joseph it was a comforting cordial to him and reviving of his Spirits It is enough Joseph my Son is yet alive So Gen. 45. 28. saith a gracious Heart The Lines are fallen to me in pleasant places I have a goodly Heritage I am alive through the quickening grace of Ephes 2. 1. God pleasures sin world vanity away be gone it is enough I have enough Oh blessed be the Lord that hath redeemed me from the grave I was alive once in thought I am alive now in truth I was alive to my own seeming I am alive to my Souls saving sin lived and I was dead sin is dead and I am alive there is joy at Mans coming into the world sorrow at his going out so delightful is life so dolorous are the thoughts of death those that are effectually called are born never to die and how can they be but alive who come to Christ who is life it self as he is the true light to enlighten so the true life to enliven the Soul if the touch of dead Elisha's bones could make 2 Kings 13. 21. alive how much more then the touch of a living Christ All Saints are as the Children of light so of life Christ said Ye will not come unto me that ye might have life John 5. 40. Then those that come to him have life from him He that believeth on the Son hath everlasting life John 3. 36. He hath that life begun which shall be ever God hath breathed the breath of life into such they then must needs be living Souls Such live a noble Heavenly compleat raised life we may say of such as David Lord thou hast made them little lower than the Angels and hast crowned them with glory and honour Psal 8. 5. Natures life is not Non est res magna vivere Sen. to be compared with this The voice of Christ is quickening for he saith the houre is coming and now is when the dead shal hear the voice of the Son of God and they that hear shall live Christ hath called and caused thee to hear and thou doest live to be in the Land of the Spiritually living is no small matter 2. Liberty All that are effectually called S. 2 have this effect of their calling that they are set at liberty Liberty is that we all crave liberty is that which onely Saints have It is every ones Prayer onely the Saints priviledge not a liberty to sin do I speak of but a liberty from sin not a liberty from good but to good Conscientia libera inquantum liberata à peccato such onely have the true liberty of conscience which many misse of while they muse on it to do what we would is not Freedom but servitude to do what God would is the Freedom that belongs to the Citizens of the Heavenly corporation the City of God the Church of God a natural Man is a Vassal a Slave to the tyranny of his lusts and sin but a Saint is free from sin from the penalty and from the power of it from it 's Domination though not it's Inhabitation free from it in affection Med. Ames lib. 1. cap. 27. Thes 21. v. though not in Action free from Hell also though not from the desert yet from the death of Hell free from the Law in regard of justification though not in regard of sanctification free from the condemnation though not from the commination of the Law and can it be otherwise with them who are in Christ he makes all his Free-men Free-women If the Son shall make you free ye shall be free indeed John 8. 36. This Freedom is of an excellent nature one told a certain people once that if they knew what a Jewel liberty were they would not part with it for all the Riches of Persia what a Pearl then is this liberty Now may a Man or Woman say as they in Psal 124. 7. Our Soul is escaped as a Bird out of the snare of the Fowlers the snare is broken and we are escaped How glad is a converted Man or Woman with Joseph that they are out
will and can fit any ground to bring forth a good crop not but that the Lord can go against the stream and throw down strong Towers and break through Walls of Steel and Brasse I go not about to weaken the hand or to shorten the Arm of the Lord Is there any thing too hard for the Lord Gen. 18. 14. But the Lord worketh by means of his own appointment and hath no other bonds than what he hath been pleased to put upon himself I speak now not of the skill but of the will of God not what he can do but what he doth do not of his extraordinary power but his ordinary providence in Spirituals not of his special and unusual operations but of his general and more common dispensations The Lord can do more than he will or doth do Nor do I mean that all of the middle sort and ranke are called but amongst them doth God pitch his Tabernacle more than among others nor by the middle sort do I mean those that are next Neighbours to the wealthiest but rather those that dwell upon the Borders of meannesse and so for wisedom and nobility they think themselves too high to put their shoulders to the work of the Lord and would be ready to think God were beholding to them for their service Doth not the Scripture and experience manifest this all along Doth not Christ himself speak the same I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Matth. 11. 25. The Disciples of Christ were not rich nor ragged were not the Wise ones of the world nor the witlesse ones This that I have now laid down doth not dash nor jarre with what we spake in the former Head The temperate Zone is most inhabited by converts and changed ones Grace loves to make it's nest in this climate to hatch and brood in this Region Oh then that the rich were lesse careful the poor more cared for and all more contented with mediocrity CHAP. X. IX The time of effectual calling when God doth call 1. MOre generally In the time of this S. 1 life while we have a natural life we must have a Spiritual life if ever we have any As Christ saith so must we I must work the works of him that sent me while it is day the night cometh when no man can work John 9. 4. This life is our Market our fair day when this life is ended time is no more with us but hath taken wing and is fled away This is Gods Preaching day now he speaks pleads calls invites when life is done then is the glasse out the time is spent the Preacher ceaseth and never shall we hear him again in that way Therefore to day if ye will hear his voice harden not your hearts Heb. 3. 7 8. Those that live not now shall never live those that die not now shall never die I mean to grace to sin Those that are not effectually called now shall never be Now is the day of grace the season of Salvation the acceptable time in this sence as well as otherwise 2 Corinth 6. 2. And care you not though you Quidam antè desierunt vivere quà m inciperen◠die before you live how shall you then live when you die after this life there is no Sacrifice for sin no grace to be had no calling voice to be heard Therefore whatsoever thine hand findeth to do for thy Soul do it with thy might for there is no work nor device nor knowledge nor wisedom in the grave whither thou goest Eccles 9. 10. We may now and we will not we would hereafter and we shall not when this life is ended we may say the Summer is past the Winter is come the time of the singing of birds is gone and the voice of the Turtle is heard no more in our Land the time of this life is the time of our marring or making for ever 2. More especially In the time of youth S. 2 The Lord can convert and bring home to himself at all times in middle age in old age at the very last as the Thief upon the Crosse you know the saying One that none might despaire but one that none might presume The Lord is tender hearted and ready to reach out Conversio nostra semper inv niet Deum paratum Aug. Ezek. 18. 21 22. Nunquam sera conversio vera R. Jun. his Armes of love to a returning mourning believing Soul whensoever True repentance is never too late but late repentance is seldom true but for any upon this account to run on in excesse of riot and to resist the Holy-ghost is most desperate and sad and yet many do thus presuming upon the last but as one saith wittily this is as if a man should break his neck willingly to trie the skill of the Bone-setter The time of your youth is the choice time therefore saith Solomon Remember thy Creatour now mark now in the dayes of thy youth and illustrates it by the contrary Eccles 12. 1. c. Some have observed the time of effectual calling to be between the years of eighteen and thirty most commonly Though but few can speak punctually as to the particular time and means of their conversion as a parted pious man observeth yet I do believe Master Baxter of Baptisme Jer. 2. 2. that most Saints experience saith that the Lord wrought upon them in their younger dayes and therefore the Lord tells his people he remembers the kindnesse of their youth though youth there may be otherwise understood and this early conversion is meant of those that sit under the dewes of grace the distillings and droppings of Heavenly Doctrine as for Heathens and such who never heard of Christ and his Laws and their sins when they come under the sound of the Silver Trumpet of the Gospel though in old age their conversion may be more likely because they never had the means before I limit not the Holy one of Israel if he can convert at all times yea even then when thou hast worn up thy body and yet will not and doth not use it What is that to thee Follow thou his present call as Christ said to Peter in another case Prize John 21. 22. then your youthful time when those dayes are gone you shall never see such dayes again You may be twice a Child but you can never be twice a young man The morning Aurora Musis amica is observed by Schollers to be best for study The morning of our age is the best time for Spiritual study for studying the condition and state of our Souls The spring of youth is the best time to take Physick Heavenly Purgations in for the working out of sin the cleansing of our Soules the making of our Spirits whole It is the best time for the digging up the Garden of our hearts then doth the Lord sow
the seeds plant the slips of grace There is a latter spring but that is not so good In youth are the white houres the Golden seasons Marriages are most in younger time so are Spiritual Contracts with Jesus Christ David was good when young Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3 13. 2 Kings 22. 1 2. Discipulum minimum Christus amavit psurimum Eccles 3. begin Psal 92. â—3 1 Pet. 2. 5. Nullum tempus occurrit Regi Prophet Timothy a young Preacher Samuel began with God betimes Abijah good when a Child so was Jofiah John the youngest of Christs disciples and most beloved for he leaned on Christs bosome There is a season for every thing under the Sun saith Solomon then certainly for grace and Soul-affaires there is a time to be Spiritually born to be planted in the house of the Lord to kill the heart of sin to heal the hurt of the Soul to be built up a Spiritual house to lament for sin to laugh in a sence of Gods love to embrace Christ and refrain from embracing sin to love vertue to hate vice It is true as no place so no time can prescribe against the King of Heaven and Earth yet in this season doth the Spirit usually breed and bring forth its young This is Gods more common order which he can alter when he pleaseth and this time he seemeth to take for these reasons 1. The excellency of firstlings 2. The probability of a change 3. The necessity of service 1. The excellence of firstlings The Lord doth S. 3 this that he may have the first Fruits in which he delighteth First fruits are savoury meat such as the Soul of the Lord loves the first of our Estate our health the first of the day the first of Prov. 3. 9. the week the first of our life the first in regard of time in regard of dignity is to be the Lords In the time of the Law the Lord challenged the Exod. 34. 19 20 23. first of men of Beasts of the Fruits of the Earth How welcome is the Primerose to us because it cometh forth early ye creamy mornings and not the flotten afternoons are of great price we are loath to take into our services of those that have been worn up in others imployments and will the Lord think we accept of our drie bones when the Devil hath sucked R. Jun. out the Marrow as one saith wittily and yet this is the way of the world the common course The first and best not last and worst is to be given to God The morning rather than the evening the Spring rather than autumne Monday rather than Saturday our flourishing rather than our fading dayes are to be devoted to the Lord and such Sacrifices smel sweet in his nostrils The Lord loveth to be served in the first place to have the chief of our strength the choice of our ability The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself that we passe the flower of our age and never seek for Marriage with himself It is dearly delightful so purely pleasing to begin with wisedom when we begin with the world that a gracious promise is made to it I love them that love me and they that seek me early shall find me Prov. 8. 17. An early new heart is a rich Pearl timely grace finds great grace in the eyes of the Lord. God calleth and careth for early Piety the Blossomes Buds Fruit of Godlinesse in younger years is grateful to him a young man or woman green all over and putting forth the tender shoots of grace is Jehovah's darling a youth Saint or a Saint youth is the Benjamin the Son of the right hand of the most high his dearest Joseph as the apple of his eye written in his heart and wrought on the palmes of his hand by the engravings of love such indeed are his chosen his choice ones his loved his loving his lovely ones Thus then you see God is in love with early goodnesse to give grace at all times lieth in his hand to receive grace betimes lodgeth in his heart 2. The probability of a change This is the S. 4 second reason Young ones are more likely to be wrought upon grace in youth is most like to be grace in truth soon grace is likest to prove sound grace and early goodnesse hath a probability Quo semel est imbuta testa c. 2 Kings 22. 19. to become ever goodnesse the twigs of youth are more tender when the grown boughes of age are more tough young ones are more plain and simple when old ones are more plicated and subtle The heart is deceitful above all things and desperately wicked who can know it Jer. 17. 9. These words are a fit measure for the hearts of all for young hearts and old hearts are hard and naught but yet the older they grow the worse they grow and the more unlikely to be mended as the expression of the Holy-ghost doth warrant Can the Aethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil Jer. 13. 23. It is true the spirit of God knoweth the things of a man as well as his own spirit yea more of man than man doth of himself and hath line and lead wherewith it can sound and reach the profundity Jer. 17. 10. of wickedness and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart notwithstanding all the windings and turnings that are in it The Lord hath a fountain wherein he can wash Black-moors white he hath soap and nitre wherein he can take out spots of the deepest stain yet aged inveterate customary sinners contract more rust more filth which calls for more rubbing more filing A tree long rooted may be pulled up yet with more ado than a plant of a years growth As Mr. Bridg. a godly Man illustrates this by Christs raising to life several that were temporally dead as Jairus his daughter to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled and the widdows son of Naim who was carried forth to be buried to whom may be resembled such sinners as have broken out into more notorious wickednesse and have stood in the way of the ungodly and Lazarus who was laid John 11. 41 42. 43. in his grave and nigh unto stinking to whom may be resembled great sinners that have continued in their sins a great while all these Christ raiseth up one as well as other but with various dispensations the first with a touch of his hand the second with a work and a word a touch and a call the third and the last in a more solemn manner first speaking to his living father then to his livelesse friend and that not with a low but
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
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
which is not till the next 2. Secondly in nature As the shooting of a Gun with a Bullet and the killing of any one thereby may be together in time at the same instant yet the shooting is before the slaughter in nature as the cause thereof These things I lay down as preparatives now briefly to the purpose The habits of faith and repentance are planted and set in the heart at one instant there is no difference of time there 2. Repentance from the tenour of the Law Am. med de vocat Thes 31 32 33 34. Buc. lae 30. goeth before justifying faith in time and I think in nature too 3. Gospel repentance followeth justifying faith in the act and dependeth upon it 4. Repentance viz. Gospel is usually first seen because one cannot well perswade himself that he is reconciled to God in Christ till he perceive he hath parted with his sins nor conclude he is pardoned till he saith he is purified nor that Christ and they be united till their souls sins be divided nor that they have put on Christ till they have put off their sins 4. Ob. In the next place the question shall 4. Ob. be whether conversion or effectual calling be S. 4 by the Preaching of the Law or Gospel Sol. Master Burges shall answer this query Sol. Vindiciae legis Lect. 20. and unty this knot I shall give you the short notes of what he delivereth more largely 1. The Law could not work to regeneration were it not for the promises of the Gospel the question is not whether conversion be vi legis by the power of the law but whether it may be cum lege with the preaching of the Law 2. Howsoever the Law may be blest to conversion yet the matter of it cannot be the ground of our justification and adoption 3. The Word of God as it is read or preached worketh no further than objectively to the conversion of a man if considered in it self 4. Whatsoever good effects or benefits are conveyed to the soul by the preaching of the Law or the Gospel it s efficiently from Gods Spirit Thus far this worthy man It is unsafe to exclude the Law though we Am. de voc cap. 26. Thes 12. v. conclude the Gospel is the chief Between the hammer of the Law and the cushion of the Gospel is a flinty heart most like to be broken by the hand of the Spirit we may suppose the Lord speaking in this case as in Zech. Not by might nor by power but by my Spirit saith the Lord 4. Zech. 6. v. The Spirit is the supreme chief Though they be different in their constitution yet they agree in one as to the work of conversion They are all good though in several respects We may well say precious Law more precious Gospel most precious Spirit if the spirit did not move them neither the upper nor nether milstone would turn as neither must be taken for pledge for they cannot work alone so joyntly and together they cannot act without the spirits assistance the Law sheweth the sore the Gospel the salve the one teacheth of sin the other of a Lex data est it gratia quaereretur Saviour the one sheweth the harming curse the other the healing crosse the one mans misery the other Gods mercy but it is the spirit that setteth home these things and openeth the eyes to see them anointing them with spiritual eye-salve the Law may be a preparative hut the Gospel is the power of God to salvation Rom. 1. 16. when the soul by the Law set only the spirit which is the master builder is driven to fear it is the more likely by the Gospel to be drawn to faith and when it seeth it is lost in it self it is thereby provoked to long for Christ the Law treateth of transgression condemneth our courses revealeth wrath thundreth threatnings but the Gospel propoundeth promises breatheth benedictions holdeth out happiness sheweth salvation whereby the spirit draws the heart to Christ CHAP. XIII XII A few plain and familiar reasons are to be given in IN the next place according to the propounded method I am to lay down some demonstrations of the doctrine and they are these ensuing which are as four pillars to support the point and a quaternion of mediums for the life-guard of the position formerly laid down and hitherto treated of 1. Conjunction of the means and end 2. Union to Christ 3. Distinction present and future 4. Application of the means Conjunction of the means and end the S. 1 Lord calls in to himself those whom he laid Rea. 1 out for himself for as he predestinated them to the end viz. happiness so also to the means In rebus quas Deus vult ordo quidam concipitur prius vult finem quam media Ames Med. cap. 7. Thes 40. 51. Ordinatio primum finis deinde mediorum Pol. Synt. lib. 4. c. 6. Non causa regnandi sed via ad regnum viz. holiness the means and the end lying in the same womb of predestination there is a concatenation of them in Gods counsel a twisting of them together in Gods thoughts and when he decrees the one he determines the other In the book of his eternal thoughts with the pen of his certain decree the Lord first sets down the matter of his intention then the means of the execution In the certain register of his thoughts in reference to his peculiar people he first enters his will and then enrols his work Their inheritance shall be glory and the way to it shall be grace for though holiness be not the cause yet it is the cause-way to Heaven who so looks into the way of erfectual calling shall find it a beaten road to Heaven and may perceive in it the prints of the feet of Abraham Isaac Jacob David Samuel and the rest of the spiritual travellers in their journey to the Holy-land thē Lord intends to bring his people into Canaan and with all hath laid out the way and means he intends to bring them into the Heavenly City by the narrow gate of converting grace If it be a part of the wisedom of the children of this generation to think of the means together with the end shall we dare to think that the Father of Light the All-wise God hath not his counsels richly damasked with sapience prudence intelligence beyond the rule of the actions the reach of the conceptions of man I think we may safely say that the Lord hath not determined for ought that we can find in his word that any should commence and take the degree of a glorified Saint in Heaven without undergoing the task and services that belong to Christs school on earth The Apostle telleth the Ephesians that God had before ordained the path of holiness for them to walk in 2 Ephes 10. v. God hath but one way to Heaven wherein all must walk that would come thither supporting themselves
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
crown and glory of all without this the rest will not concoct well but produce crudities and distempers in the spirit without this Benjamin what are all the rest who could smile at the highest attainments of nature which would prove but fawning flatteries without the presence of this It was the counsel of Jesus Christ to his inceptors his young beginners Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luke 10. 20. If we had the devil under our girdle and our selves were not in God's heart if we had never so much power on Earth and had no place in Heaven what would it advantage us If the world were thrown into your bosom and your name not written in God's book could you say you had enough Heraclitus said if the Sun were wanting it would be night for all the Stars If the Sun of righteousnesse hath not risen upon your heart with healing under his wings the glory of your accommodations lies buried in darknesse and yields no pleasure to the eye what satisfaction can there be in the world's goods if thy maker be not thy Husband Which he is to none but those that are effectually Gaudium solummodo verum est quod de creatore concipitur called The blaze of temporal priviledges will soon out if the knowledge of predestination do not maintain the flame If you cannot upon good grounds to wit the right application of Christ which is done in effectual calling make out a real appointment to glorie may it not is it not sufficient to marre your mirth to spoil your sport to damp your delight in things here below if seriously considered and duely thought on Can meat be savoury without this sauce Can drink be sweet without this sugar Though a Sea of temporal immunities should come flowing in yet it is this fair fresh stream that alone can glad the soul What contentment can there be in Remi and Remaliahs son if the waters of Shiloah do not bubble softlie by the door Indeed people like swine like beasts do find and take delight in these huskes and they are as dear to them as their heart and do account their having of these things to be their happinesse but it is because they know not what their state and condition is that they are lost in sin nor what it is to be without some certainty of predestination they not being able to reach in their contemplations things of so high concernment which did they know it would make their hearts to shrink for fear but that is but adverse felicity whose foundation is nothing but bruitish insensibility and that is not to be accounted the joy of a Christian of a man that hath its rise from nothing subjectively but beastlike ignorance and supinesse Haman accounted all his wealth and greatness nothing so long as he could not have his will Esth 5. 13. of Mordecai so maiest thou say and the Lord make thee to say so I have wealth and wit health and honour friends and favour profit and preferment peace and plenty goods and gold meat and mony Lands and Lordships life and liberty but what good do these do me they avail me nothing so long as sin sits in the throne so long as I am not called not converted and know not that I am elect and chosen How can I look upon them with delight when I cannot perceive they are enamelled with eternal love It is most true that Paul saith Vnto them that are defiled and unbelieving is nothing pure Tit. 1. 15. 4. The next sable consideration that maintains S. 5 this tragick scene is this that they can take no comfort in the promises propounded The Scripture is a rich mine full of golden promises one of the promises there is worth a In sacrâ Scriptura quicquid promittitur felicitas est world There are peace and pardon grace and glory love and liking salvation and sonship Heaven and happiness promised but only to those that are truly called The Scripture is a treasure of precious promises a store-house of gracious engagements They are spread thick upon the pages of holy writ The Manna of spiritual promises falls there together with the dew of Heavenlie doctrine They both descend and distil together This laden tree is forbidden fruit to thee And as Peter said to Simon Magus so I to thee in the name of the Lord who art in thy sins Thou Acts 8. 21. hast neither part nor lot in this matter for thy heart is not right in the sight of God It may justlie be said to thee touch not tast not handle not for they belong not unto thee It is for the Saints onlie to sit down at this feast you that are sinners must be excluded Procul hinc procul este profani this Paradise who do you think the Authour to the Hebrews means by heirs of promise Heb. 6. 17. but gracious souls and more plainly doth he expresse himself when he saith that they which are called might receive the promise of eternal inheritance Heb. 9. 15. May it not be just cause of sadnesse to thee to think that thou maiest not warm thy self at this fire to think that thou maiest not pluck one fair apple from the tree that there should be so many heapes of gold and sums of treasure and thou not able to say one penny is thine own There is no saving good but by the promises and yet such is thy condition that they belong not to thee How canst thou sleep without this pillow under thine head Doth it content thee to have ordinary mercies by a common providence without an interest in a special promise Promises of mercy favour love good will are not general but particular not to all but to some that is to say to the Saints the renewed the effectually called This is one thing whereby the Apostle aggravates the misery of the Ephesians former natural condition that they were strangers from the Covenants of promise Ephes 2. 12. and not without good Spem merito conconjungit promissionibus de Christo nam absque his quicquid sperant homines frustra sperant Bez. reason adds having no hope Those that hope without book hope in vain Souls do not lay claim to the covenant without you find the condition wrought in you do not challenge glorie for your right unless you can find grace in your heart do not say you are pardoned unless you find your self purified verilie it must needs be very sad if you but seriouslie consider it that there should be so much good promised but none to you because you are still bad He that carrieth a promise in his bosome hath an antidote against all disasters and he that wants it lies exposed even to eternal destruction you had better want any thing than this 5. In the fifth place Those that are not effectuallie S. 6 called and therefore cannot make
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
comfortable life some have lived many years and may say with David My life is spent with griefe and my years with sighing Psal 31. 10. Have lived all their daies and it may be not seen the Sun when it may be it was never hid from thee The Lord hath watered your Praesentis vitae prosperitas aliquando idcirco datur ut ad meliorem vitam provocet long life with the showers of comfort that it hath flourished and yet for all this you have not been found in his wayes others have been streightned by poverty when you have been enlarged by plenty others have been overwhelmed with misery when you have been over-flowed with mercy the condition of others hath been very sickly while your constitution hath been very healthy You have hardly had a day of sicknesse while others have had dayes of nothing but languishing sorrow others have been made with Job To possesse moneths of vanity and wearisome nights are appointed to them that when they lie down they say When shall I arise and the night be gone and I am full of tossings to and fro untill the dawning of the day But thou hast had Job 7. 3 4. moneths of liberty and years of prosperity and yet with the Halcyon thou hast not bred in such calm weather nor blossomed as the Rose in this warm Sun-shine The Lord hath hedged thee in with his favour and compassed thee about with fatnesse and yet thou hast not been his servant You have not felt of the calamities nor hardly tasted of the inconveniencies that others have drank bitter draughts of and yet you are never the nearer compliance with the Lord Have you known of nothing but prosperity almost and yet will you know nothing of true piety Hath that driven you from God that should have drawn you to God Hath your habitation stood toward the Sun and yet hath not your heart stood toward Zion You have enjoyed a Paradise of contentment not but that you have met with Deus felicitatibus terrenis amaritudines miscet some crosses for that is a very clear day wherein there comes no cloud between the Sun and our sight But in comparison of others you have lived as it were in Eden and yet have you not hearkened to the voice of the Lord walking in the midst of the Garden in the cool of the day Have you had such a circumfluence of outward peace and no circumcision of your inward parts Sicknesse is a burden you say and that hindreth and maketh you unfit for any good and it seems health doth not further you in spiritual things Want is a woeful thing you say and distracts you that you cannot look after grace and it seems wealth doth the same too as you order the matter Hath not your tranquillity I say your aged tranquillity invited you to hearken to the calls of Heaven Hath the Lord cut the wings of prosperity that it might not flie from you all your dayes and have you clipped or clogged the wings of your affections and desires that you might not flie into the bosome of Christ Hath the Lord caused peace and priviledges comfort and temporal contentments to be your houshold guesse and to lodge with you all night and yet will you refuse to make the Lord Christ welcome to your heart hath the Lord enlarged thy borders and filled thee with the flower of wheat and yet hath not thine eare been open to his call Hath the candle of the Lord shined upon thine head all thy daies Hast thou washed thy steps with butter and hath the Job 29. 3. 6. rock powred thee out Rivers of Oyl And yet hath not thy light shined before men in good Matth. 5. 16. works Hast not thou been willing to be washed in the laver of regeneration Hath not thy Tit. 3. 5. rocky spirit powred out rivers of teares for thy sins Thine head hath been crowned with Rose buds all thy daies but thou hast not been willing that thy heart should be crowned with grace Upon all these considerations you cannot are not able to say that you are not guilty but must rather say you are notoriously guilty after all these means not to be mended after all these allurements not to be altered to make sturdy opposition when thou hast no sufficient objections maketh your sin great and grievous and raiseth it beyond the ordinary pitch To contemne grace after all God's countenancings to continue in rebellion after so many calls to repentance doth exceedingly aggravate your fault 2. Administring causes In the next place S. 16 let us inquire into the cause of these carriages for it may seem a wonder that any should neglect so great a work there must be something more then ordinary in it that overtures of grace should be so overly dealt withal If we search we shall find there is a root of bitternesse that produceth this fruit and if we find the cause there is some hopes of a cure for who having found the causes would not if in their right minds have them pulled Sublatâ causâ tollitur effectus up by the roots and if the foundation fall the building cannot stand Now the causes why people no more mind and look after effectual calling then they do are these 1. Not right apprehensions 1. Of the nature of calling calling 2. Of the need of 3. Of the number of the called 2. False suppositions 1. Of their condition 2. Of God's compassion 3. Sinful procrastination 4. Worldly prosecution 5. Want of intention 6. Others conversation 7. Wilful ignoration 1. Not right apprehensions People have S. 17 not those clear thoughts of things as they should have An errour in Theory must needs produce an errour in practicks An errour in the head will soon bring an errour into the heart Wrong apprehensions are not like to have right actions The understanding is the leading faculty and if that be out of frame no wonder if the rest move not in their spheare As our judgements are of things so are our indeavours about them more or lesse We shall begin with the first thing where about their apprehensions are not right 1. Of the nature of effectual calling Here S. 18 they are out and quite besides the cushion The most of people are in an errour concerning this thing and the most that they have are some scattered notions but no distinct and special conceptions of it some common thoughts but not the centain truth They may happily understand it according to the Letter though many come not thus far but not according to the spirit they take it to be that which it is not but they take it not to be that which it is Nicodemus though John 3. 4. a chief man yet was but a Child in this thing That which was spoken spiritually he understood carnally Christ laid before him that which was right and he looks upon it as a riddle yea as ridiculous The most useful
these things you bestow your time you will hardly to better bend your mind Two works especially of divers and contrary natures cannot be followed to purpose and if calling be not effectual it is not of proof 5. Want of attention People set not themselves S 26 to mind what is spoken and without heart-minding there is little likelihood of heart-mending They do not hide that seed in the furrows of their heart which is sown by the Ministers hand The not heeding the word is a great cause of not having the work The word not pondered in the mind is unlike to be a means of purifying the man many think Verba Dei quae aure percipitis mente retinete it enough to give it the hearing though they refuse it entertainment Hearing without heeding will bring little good to the soul People many times give as little regard to the truth as to a tale The word is the means of effectual calling if that be not minded it is like to have little effect upon a man or woman The word is to be heard with both ears when people hear they do not hear as if it were for their life they consider not the reality of what is spoken nor the special reference it hath to them They are not careful that nothing fall to the ground of that which falleth from heaven It is said of Lydia that she heard Act. 16. 14. and attended to the things which were spoken of Paul The way to acquaintance with the Spirit 's work is attendance to the Spirit 's word But people when they hear things of concernment look upon them as customary many things of weight and worth are propounded to them which they slightly run over and do not ruminate this is the great cause of their spiritual uncleannesse because they chew not the cud There must be attention without avocation conscionable careful hearers reach to something when others sive-like let out as much and as oft as let in People are told of their condition which did they consider they would look after a restitution They hear the nature of sin the news of a Saviour of the quality of grace the necessity of Christ which were they more often in their serious meditation there were some more hopes of their spiritual mutation We see Christ so intent upon his work that the had not liberty to eat bread and every Christian Mark 3. 20 21. should be a follower of Christ I have read of one Nicias a Painter who was so earnest Plutarch in his work of painting that he forgat his meals and would ask his servants whether he had dined or no. But alas in things of an higher yea an incomparable nature people have only their bodies present while their souls are absent They do not gather up nor call in their spirits and affections and center Hoc age them upon the business in hand and to this purpose doth the Lord complain of his people under Ezekiel's Ministry that they did afford Ezek. 33. 31. a personal appearance but did not accord to a spiritual attendance that they did hear the word but did not heart it for their heart was truanting abroad after their covetousness while they tasked their bodies to an outward correspondency People give no diligent heed and hence it is that they have no dutiful hearts Quid vobis plus esse videtur verbum Dei aut corpus Christi Non minus est reus qui verbū Dei negligenter audiverit quam ille qui corpus Christi in terrā negligentia sua cadere permisit They hear only for fashion and not to be fashioned by the word otherwise they would hear not only with their heads but also with their hearts The words of the Lord are no common words no ordinary sayings that they should be so much slighted It is a great offence to God and a great obstacle to our souls good not carefully to mind what is propounded for it is delivered to us and to our use and by this means it becomes uselesse This hath been the marring of many an ones soul because they have minded the word no more hearing more for complement than for conversion for custome than for conscience If thou go on in this negligent carelesse way of hearing wherein thou art thou art not like to be converted without attention and intention of mind there is like to be no retention of memory and without both no likelihood of contrition for thy sins The word not heeded will little help thee it argueth a fatal darknesse of peoples spirits that they should fancy health from the hearing of the word when they are not watchful in waiting upon it It sheweth that delusions prevail far upon them that they can think to be saved by that which they do not savour to be savingly converted by that which they do not seriously consider If ever you would have sin let out you must see that the word be let in 6. Others conversation This is a great S. 27 hinderance to the work of effectual calling People see others neglect it and not look after it and they do so too it is too usual to follow the examples of the most and not the best Presidents are usually prevalent we are more Plus valent exempla quam praecepta Perkins Rev. 3. 4. ready to follow the ways of man than the word of God It is a foul sin saith one that keeps many from Religion and brings them to destruction when they will live after the manner of the world They see their superiours confident though they be not converted They see them footing it in the fair way of formal profession and they judge it presumption for themselves which are as inferiours to step before them and get into the strict path of fervent piety It is judged of the world a piece of incivility and want of breeding to desire or endeavour to be better then our betters our rich and wise neighbours say people have not this work upon them which Ministers so speak of and yet they are men and women of some worth They have understanding and know what they do and we hope we shall not do amisse if we tread in their steps This is a great block in the way at which many so stumble that they tumble into hell Children follow their Parents Servants their Masters the Cottager the Courtier the Tenant his Landlord the Peasant the Prince and most do write after the Copies Vivitur exemplo that their superiours set them Many are ready to say as the Samaritan woman Art thou greater then our father Jacob And did not Joh. 4. 12. the Pharisees object this to the officers that seemed to have some good inclination to Christ Have any of the rulers or the Pharisees Joh. 7. 48. believed on him But it is not safe to sail by their compasse which is not right set nor to follow them who know not the way
gratis data est manifestatio gratiae gratum facientis Aquin. thee from eternity and the counter-pane of his everlasting thoughts to them who are called according to his purpose Rom. 8. 28. It is the product of his purpose the execution of his intention To have a certain token of predestination is a transcendent priviledge With such a consideration doth the Lord comfort Jeremiah saying Before I formed thee in the belly I knew thee c. Jer. 1. 5. Would not the knowledge of predestination be such a fire as would make thee through hot would it not make thee to hold up thine head with comfort and cheer and revive thee though thou wert ready to give up the ghost nay there are no men and women in the world that can conclude they are elected but you If the divine nature be wrought in your heart you may 2 Pet. 1. 4. conclude that your name is written in heaven and the conclusion will be so strong that you may lay your whole weight upon it and it will not bend under you If you be made conformable to God's Law you may affirm you are inrolled in the heavenly list which to know is the bond of spiritual peace a bulwark against adversity so that you may from under the wing of such apprehensions and conclusions laugh to scorn approaching annoyances Who in their right minds but would account it a very cheap pennyworth if they could purchase the knowledge of election though with the expense of the world which none can have but the holy none can reach but the renewed None can conclude they are in God's roll but those that walk according to God's rule None can conclude they are predestinated but they that are purified What a staff to stay thee a cordial to comfort thee a rock to rest on then hast thou who art in an estate of grace Thou art through grace partaker of saving conversion thank God for thy portion of stable conclusions Thou canst make such a Syllogism which will pose many good Schollers 2. The surenesse of salvation Thou who S. 3 art sanctified art as sure of salvation as if thou hadst it already Thou hast the ground though not the act of assurance living gracionsly Beatitudo nostra futura non praesens thou mayst be sure thou shalt live gloriously and though thou hast not eternal life in present possession yet thou hast it in future reversion Thou art a Saint on earth thou mayst be sure thou shalt be a Saint in heaven Thou art one of the Church militant in truth there is no question but thou shalt be one of the Church triumphant in the end Thou art pure wheat in God's field thou shalt assuredly be gathered into his garner being made a new creature thou hast hope sure and stedfast as an anchor of the soul which Heb. 6. 19. entreth into that within the vail The Apostle tells the Ephesians that they were called in one Ephes 4. 4. hope of their calling Effectual calling gives hope of eternal crowning As thou mayst look backward and see what thou wast from eternity as we have shewed so thou mayst look forward and see what thou shalt be to eternity Thou art upon that stream which will undoubtedly carry thee down into the Ocean of blisse Thou art in that way which will assuredly maugre the Divel and all his devices lead to the gates of the City of God Heaven is entailed upon holinesse and the crown is appointed for the converts head what though doubts beset thee in thy road like high-way men and thou art molested with the invasion of fears yet thou shalt get home safe at last and arrive at thy desired haven If while thou live thou be translated from darknesse to light from death to life surely when thou diest thou shalt be translated from earth to heaven If thou go not to heaven none 1 Pet. 4. 18. Jus ad rem non in re shall It is true the righteous shall scarcely be saved and it is as true the righteous shall surely be saved Though thou be not in heaven yet thou hast a right to it The conveyance is made and signed and sealed it is a deed of gift to thee to have and to hold for ever and there is no variablenesse nor shadow of turning with the Lord you that Jam. 1. 17. are godly take your bread and eat it with thanksgiving you that are ungodly hands off I speak not to you all but only to the altered This messe is only for Benjamins you have so much ground to be sure of eternal life that you are already upon the borders of the Land of Canaan for grace is glory begun and this is life eternal to know God and Christ whom he hath sent Though the Joh. 17. 3. Gratia nihil aliud est quam quaedam inchoatio gloriae in nobis Aquin. Heb. 11. 1. storms come and the waves arise yet you shall not be cast away you may be as sure of immortality as of that whereof already you have the actual enjoyment For faith is and should be the substance of things hoped for the evidence of things not seen and should make that present which is absent that neer which is far off If word promises oath of God are sufficient grounds for any to lean on then you may build upon it that you shall have Heb. 6. 17. heaven no lesse then if you had it 3. The safety of perswasion When such S. 4 have perswasions of comfort they are usually from the spirit and are right The wicked perswade themselves that they are alive to God that they are beloved of God but such perswasions are but false fires and they do only in their dream say Aha I am warm I have seen the fire They lull their spirits asleep with Siren songs and their perswasions are no other than Satans delusions and their souls destruction Full and compleat comfort thou canst not expect who art in an estate of grace for while in this valley thou art never like to see the clear face of the Sun of comfort without a showre such happinesse being reserved for the upper region of glory which is free from these changes Here hope and despair keep vicissitudes and alternate course But when this Sun shines upon thine head thou mayst have cause to think it is the Spirit 's Rom. 8. 14 15 16. hand that removes the cloud For the Apostle joyns the Spirit 's witnesse and the Spirit 's works together The Spirit 's comfortable perswasions and gracious operations he links together not but that God's people may conclude comfort upon a false ground However the matter of the conclusion is firm though the manner be not in form and when they have secret intimations and special apprehensions of the pardon of their sins of their part in the. Covenant it is true as a proposition though not as a conclusion because such things do belong only to such
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