the Lord to say not all men but all mine shall be called and as Christ in another case I speak John 13. 18. not of you all I know whom I have chosen And yet we must not first seek for Election and by that think to make out calling but must first look that effectual calling be sure and then there is no doubt to be made of Election If the former viz. calling like the premises be firme and good the latter viz. Election like the conclusion naturally followes We must begin at that link of the Chain at that round of the Ladder that is next to the Earth and so climbe to Heaven We can more distinctly see the Heaven by looking downward into a Well than by looking upward into the Aire Election is to be seen in the Copy rather than original 2. Some of all sorts Not all of every kind S. 2 but some of every kind calling is not restrained Genera singulorum non singula generum or tied up to a particular Rank and degree of people altogether God hath of all sorts in the Nursery of his Church all kinds of Trees in his Spiritual Eden He planteth the Cedar the Shittah the Myrtle the Oyle-tree the Pine and the Box-tree together There were brought into the Arke all Creatures in the general though not in the particular the kinds of them though not the individuums It is and may be a fit Embleme of the true Church of God The Lord calleth some of every quality and condition and yet for all this but a few chosen and made gracious he calleth some of both sexes some men and some women as Luke 1. 5 6. Zechary and Elizabeth some of great sâ—â—â—ure as it is like the Fathers of the first age of the world some of little stature and body 2 Cor. 10. 1 10. Luke 19. 3. Josh 2. Heb. 11. 31. as Paul and Zacheus some Free-men and some bond-men 1 Corinth 7. 22. Some that live out of the pale of the Church as Rahab others that live in the bosome of the Church as the truely converted Jews some Preachers for all Preachers are not converted the Lord convert the unconverted among them that while they Preach to others themselves may not be 1 Cor. 9. 27. cast away and some people as those that were wrought upon 2 Acts 37. 41. Some great sinners 2 Chron. 33. 12 13. as Manasses some lesse as Davids and others of whose sins before conversion we find little upon record in Scripture Some Children of bad Parents as Josiah the 2 Chron. 34. 1 2. Son of evil Amon as well as Children of good Parents as Manasses the Son of Hezekiah though this infringeth not that good observation that God keeps up his Church for the greater part of it in the Families and posterities of his Saints and Servants Some youths as Samuel began with God in his long Coats D. H. as one saith some in their elder years though the Examples of them be more rare some that lived in the former ages of the world and some that live in the latter age of the world we find in Scripture David a King effectually called Abijah a Prince Obadiah a Courtier 1 Kings 14. 13. 1. Kings 18. 3. The Elect Lady to whom St. John wrote his second Epistle Theophilus a Gentleman Rich Abraham Poor Lazarus Lois the Grand-mother Eunice the Mother Timothy the Grand-Child Philemon the Master Onesimus the Servant Luke the Physitian Zenas the Lawyer Simon Tit. 3. 13. Acts 9. 43. the Tanner Joseph a Carpenter Cornelius a Captain Lydia a Purple seller Dorcas a Seamster Jacob a Shepherd Aquila and Priscilla Tent-makers yea and the Jaylor in the Acts of the Apostles Acts 16. 30. The Lord calls some of all sorts and Sizes of all parts and Professions some of all times and tempers 3. The inferiour sort Though the Lord S. 3 calleth some of all sorts yet mostly and usually the common inferiour sort of people Not the very rich mighty ones of the world nor the beggerly poor as the Apostle tells the Corinthians For ye see your calling Brethren how that not many wise men after the flesh nor many mighty nor many Noble are called but God hath chosen the foolish things of the world to confound the wise And so goeth on 1 Cor. 1. 26 27. The seeds of grace most commonly I say most commonly Perk. on Revel c. 1. v. 6. mistake me not fall upon and thrive in the middle sort of ground the rich and wise ones of the world are too lusty a soile and Turn all to weeds the beggerly poor are too lean a soile and bring forth nothing but Briars and Thorns they being individua vaga a vagrant idle wretched loose kind of people incorporated into no Society either civil or Ecclesiastical as one long since very well observed Perkins Treat of callings and present experience gainsayeth it not height of wealth and potency depth of want and poverty are great obstacles to effectual calling and grace these do ponere obicem Barre the door against a calling and a knocking Christ which made Agur to desire the mean between the Pinnacle of dalliancing Prosperity and the pit of desperate adversity and to live in the middle Region where he might be neerest the Spirits breathings Two things have I required of thee deny me them not before I die Remove far from me Vanity and lies give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of my God in vain Prov. 30. 7 8 9. Fulnesse usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breeds forgetfulnesse and therefore the Lord gives his people a caution against it Deut. 6. 11 12. And what the Fruits are that grow upon the Root of abundance the Apostle sheweth plainly 1 Tim. 6. 9 10. Though God can put choice graffs into the stock of greatnesse and therefore counselleth Timothy to give a charge and lesson to rich men by themseves Verse 17. And highly commends the mean Verses 6 7 8. How few Examples in the word experiences in the Christian world of very poor ones savingly wrought upon a curse to be Vagabonds and Beggers Psal 109. 10. The blessing of the seed of the righteous to be kept from it Psal 37. 25. Not but that upon some extraordinary emergencies they may lie between the teeth of some biting hardship for a season and did not the Lord take care that there should be no beggerly poor among the Israelites Deut. 15. 4. Which is a Political Appendix to the eighth Commandment and is understood of extream poverty And wherefore Vid. Cal. Ainsw in loc were all the moral ceremonial and judicial Laws among them but to be meanes to Holinesse and props of Piety Not but that the Lord can work where and upon whom he
of Prison out of the stocks that their shackles are undone their manacles filed off the Chaines of their captivity loosed and their Souls set in a large place such may say with David in Psal 4. 1. Thou hast enlarged me when I was in distresse Thou didst visit me when I was in Prison and redeeme me when I was a Galley-Slave Galat. 5. 13. Ye have been called unto liberty What contendings what pleadings what strivings in the world for liberty till people Liber est aestimandus qui nulli turpitudini servit Cic. bring themselves into bondage again It is in truth and indeed in Christ in grace The Soul that knows what sin is cannot but exceedingly rejoyce at its redemption and keep Holy-day in remembrance of its deliverance from Egypt and the House of bondage and sing songs of praise to that God that Christ that Spirit whose hand brought it out of thrall here is Freedom yet service but the service is no diminution or lessening of the Freedom for it is such service as is not in the world It is liberty to the fall to the heigth 3. Fellowship with Christ All that are called S. 3 are called to this By whom ye are called unto 1 Cor. 1. 9. the fellowship of his Son Jesus Christ What an high dignity is this that poor Worms dust and ashes should be advanced to communion with Christ How do Men of parts and greatness who converse with the sages and honourable ones of the world think themselves to move in a higher spheare and orbe than others How much then is that Man advanced to a condition above others whose converse is with Christ who is full of wisedom and glory converted ones have Fellowship with Christ in a moral sence as one Friend converseth with another or with any delightful and suitable object they speak to Christ by supplication Christ speakes to them by Predication by Preaching inward and outward though Christ and they be as far distant from each others as Heaven is from Earth yet is their conversation Phil. 3. 20. in Heaven with him as the Queen of Sheba 1 Kings 10. had communion with Wise Solomon by questions to him and answers from him so hath the Soul of a Saint with the true Solomon Jesus Christ who is the wisedom of the Father Faith and desire are the feet of the Soul which bring it from far into the presence of Christ and when there it sits down at his feet to hear his wise sayings and with humility and modesty to propound the cases of its tender conscience and with admiration saith as she Happy is my Soul happy are all thy Servants which stand Verse 8. continually before thee and that hear thy wisedom the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Meditation and with Christs gracious leave sits down by his Right hand and talkes with him of all its sins and all his loves of all its miscarriages of his peerelesse mercy of its meaneness and insufficiency of his merit and all sufficiency of its desert of Hell and his desire to save it of its perversenesse of his patience of it's frowardnesse of his forwardnesse of its standing out rebelliously against him when time was of his coming into it powerfully yet sweetly in conversion and thus goeth on till silenced with wonderment and then Christ takes the Soul and leading it by the hand sheweth it all about his banquetting house and displayeth Cant. 2. 4 5. his banner of love over it openeth his flagons giveth his Apples to it smileth upon it unbosomes himself and tells the Soul of his Fathers and his compact from Eternity for its Salvation and shewes it its name written in Golden Characters upon his never dying ever yerning heart shewes it the glory of its future mansion and walkes with it from one end to the other of the streets of the New Jerusalem upon the firme pavement of purest love opens the record and roules of Heaven and shewes it it's debts and scores crossed with red Lines of his own heart blood and tells it of his former suiting and wooing it and how he wan upon it's heart and made it pant and long for him till it was sick of love he tells it of the kindnesse of it's youth and of the love of it's espousals How it went after him in the wildernesse Jer. 2. 2 3. in a Land that was not sown and left all for his sake then it was Holinesse unto the Lord and the first Fruits of his encrease And saith well done my dearest spouse that thou keepest thy Garments clean thine Heart entire for me And as for thy backslidings under which thou labourest over which thou mournest against which thou strivest I have seen them and will heal them Thus do Christ and the Soul by the help of his Spirit maintain an Holy Dialogue between them Oh the sweet entercourse and discourse that is between them that the Soul saith let us build Tabernacles here what gracious heart doth not dance within at the thoughts of this Fellowship and may not say truely my Fellowship is with the Father and with 1 John 1. 3. his Son Jesus Christ whereas the converse of the wicked is with their sins and sinners like themselves these are the subject of their thoughts the Center of their Meditations and the object of their Souls delight the drunkard converseth and hath Fellowship with his Cups the unclean person with effeminate ones the covetous Man with the World and every sinner with his Dalilah but the Christian with his Christ Then in the next place they have communion with Christ by way of Partnership as the word signifieth that which is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I think may be called a forensical and civil Communion with Christ by way of Analogy and proportion Christ is the Souls his Divinity his humanity his natures person are the Soules All Christ all of Christ all in Christ are a believers for by Faith are they united to him and made one with him and so must partake of the fatnesse of the true Olive when it goeth into Christs Treasury Christs Ware-house and seeth his spotlesnesse his Righteousnesse his sufferings his death his Resurrection his ascension session at his Fathers Right hand it may say these are mine and common to me with Christ Christ is the subject of them and I the object of them the vertue and benefit of them is for me And of his fulnesse do and shall I receive grace for grace John 1. 16. As Husband and Wife may challenge an Interest mutually in each others person and property so may Christ and a believing Soul Oh the happiness of a converted Soul as Ahasuerus would Est 6. 9. have Haman proclame before Mordecai so may we say in this case Thus shall it be done to the Man whom the Lord delighteth to honour with the grace of effectual calling This is
24. Thes Job 13. 26. some sence sins to come they are forgiven Virtually a dreadful thing to see the hand left of God writing bitter things against a Soul Inprimis for this transgression Item for such a wickedness and such a folly and so on in infinitum to a numberlesse multitude of Iniquities but a delightful thing to see the Right hand of God dashing and blotting out all and sealing up the Book of Accounts and clasping it with love that it shall never be opened to the Soules condemnation what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed and curses deserved what a comforting thing is it to hear of and see an Act of Oblivion and Indemnity relating to ones own particular To consider how the Lord hath laid the sins of a Soule upon the true Scape-goate the Lord Jesus to be born away into a Land of forgetfulnesse This is a singular mercy of the Plural Number for it containes many mercies in it It is more worth than all the Crowns and Scepters in the world and this great rich invaluable pearleful and peerelesse mercy goeth hand in hand with effectual calling they are loving and inseparable companions Oh who now would not prize effectual calling who would not pray for it for themselves and theirs who would not praise God for it who are effectually called since if purified they are undoubtedly pardoned 6. Adoption Those that are effectually called S. 6 are called to be Children they are now entertained into Gods House into his bosome they are his near Relations they are his Sons not onely by Creation as all are nor by common Profession as some are nor by Eternal generation as onely Christ is but by Spiritual Regeneration and special adoption as his beloved ones as his believing ones are But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many as received him to them gave he power or Priviledge to become the Sons of God even to them that believe on his name Onely believers on Christ and receivers of Christ are Sons and have we not the same sweetly expressed by the Apostle Come out from among them and be ye separate saith the Lord and touch not the unclean thing there is Gods call which he makes effectual by causing the Soule to close with it Then I will receive you and will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty There is the precious Priviledge 2 Corinth 6. 17 18. And again Ye are all the Children of God by Faith in Christ Jesus Gal. 3. 26. And that we might receive the adoption of Sons Galat. 4. 6. To have the Church our Mother is much but to have God our Father is more How do many glory in Titles of dignity and honour and boast of their Relation and alliance to or descent from persons of eminency and think themselves glorious when drest and set out with these fading spangles what then is it to be descended from the Eternal and immortal God to be so nearly allied to the Soveraign of the world the King of Kings and Lord of Lords when Saul offered to make David his Son in Law by giving Merab to him he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter therefore saith Who am I and what is my life or my Fathers Family in Israel that I should be Son in Law to the King 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter he speaks again after the same manner Verse 23. And it is said afterwards that it pleased David well to be the Kings Son in Law Verse 26. So saith a gracious heart with modesty and humility sensible of it's own nothingnesse Lord what am I but a Worm a Wretch a dead Dogge I am a Sinner and so were my Progenitours there is nothing in them or me why thou shouldest make choice of me to be thy Son The Soul admires this condescendency of the Lord and accounts this Sonship worth all as it is said of Theodosius that he more gloried in being the Servant of Christ than the Emperour of the East You that are Carnal are Enemies and Strangers to God you that are called are his Friends and acquaintance the other are Servants in the lowest sence you Sons in a special sence The spouse of Christ is called the Kings Daughter Ps 45. 13. Such honour such dignity have all his Saints what aspiring is there in the world after greatnesse renown honour insatiable thirsts unwearied labouring for these things till Men loose their credit reputation honour lives yea and Soules too but they are not to be compared with this they are but twinkling Starres to this shining Sun 7. Sanctification Those that are effectually S. 7 called are called to be Holy in the whole course of their lives So saith the Apostle God hath not called us unto uncleannesse but unto Holinesse These Heavenly Courtiers go all in the white clothing of Sanctity the Children of the great King are dressed in the soft raiments of Piety and grace they walk in clean paths they follow Holinesse not to persecute but Heb. 12. 14. to practice it not to drive it from them but to draw it to them not with loathing but with love They have given up their names to Christ and they would not defile their nature with sin they have taken Christs pay and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not do the Devil service they study and care to walk with God like Enoch and are careful to look to the Garden of their hearts in which God hath set the Plants of grace that the Serpent get not in It is their John 4. 34. meat and drink to do the will of their Father with Christ they have put on Christ by Faith in effectual calling and they would not make Provision for the Flesh to fulfil the lusts thereof Rom. 13. 14. They have put off their coat of sin and they are loath to put it on again they have washed their feet and they are unwilling to defile them as the Spouse is brought in speaking though in another way Cantic 5. 3. I onely allude if you enquire or look for a Man or Woman that is effectually called one may say he is not here in the way of sin but he is risen you shall find them in the way of grace the narrow strait way in the path of Piety Thou that art yet unchanged art still in the dirty miry road of impiety with the Dogg and the Sow thou delightest in filthinesse thou art swearing blaspheming drinking gaming cheating scoffing lying reviling Prov. 5. 14. vide Jun. in â—â—c Pares cum â—â—â—itus Thou art not onely almost but altogether in all evil in the midst of the Congregation and assembly that is openly before all Thou hast thine haunt with vain persons and keepest company with dissemblers but the converted
of Christianity but the fire and heat will soon take off all this Paint your Blossomes and Buds will fall with an easy gust you will go back by as many degrees as ever you went forward and though a Saint to seeming in youth yet in old age you may turn Devil yea sooner too and so make good Sancti juvenes Satanici senes the Devils Proverb if you be onely called and are not also effectually called artificial Religion and made Piety is never durable or long-lived rootelesse flourishes will soon be saplesse and hang their heads if the Garment of your Profession be not made of the Sempiterno and Perpetuano of true grace it wil soon wear out If you put not the woofe of an inward work to the warpe of an outward shew you will never make strong Cloth fit for a Saints back The power of Godlinesse will stand where the forme dareth not shew it's head True Saints prove Standers when others turn starters This is your happinesse ye Children ye Sons and Daughters of grace ye shall hold out and continue Let not this breed security and sloth in you but rather confidence and courage and caution Let 1 Cor. 10. 12. him that standeth take heed least he fall If you would stand take heed you do not fall if you would not fall take heed that you stand if you would be sure you must not be secure 10 Glorification The last effect or consequence S. 10 of effectual calling is glory and happinesse in the highest Heavens this I put in the last place as the greatest of all what can be said more than glory enjoyment of God beholding his face for ever And this belongs onely to the effectually called as in the Text Verse Whom he called them he justified and whom he justified them he glorified They shall as certainly be glorified as it were done already and this Peter also teacheth when he saith Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you 1 Pet. 1. 3 4. Here he speaketh of being begotten again which is all one with effectual calling and by that Inheritance incorruptible reserved in Heaven is meant no other than glory It is undefiled and therefore suitable to them it is incorruptible and cannot perish and therefore they need not fear it shall decay or be lost during their stay on Earth while they are at home in the body and absent from the Lord gracious ones shall be glorious ones Holy ones shall be happy ones The effectually called shall be Eternally crowned Those that have Sanctifying goodness in possession have saving greatness in reversion All the rest of the consequences of effectual calling before mentioned are not enough the Lord will also give Heaven as the perfection and accomplishment of them all He hath given grace and he will give glory and no good Ps 84. 11 12. thing will he withhold from them that walk uprightly O Lord God of Hosts blessed is the man that trusteth in thee that is called by thee The Lord called them to make them fit for Heaven for by nature we are as contrary to Heaven as to the way thereunto though we little think it and therefore have it they shall Giving Col. 1. 11 12. thanks unto the Father you see neither Peter before nor Paul now quoted can mention it without Doxology and we should imitate them Which hath made us meet to be Partakers of the Inheritance of the Saints in Light what is that but Heaven and how did he make them meet why that followes Who hath delivered us from the power of darknesse and hath translated us unto the Kingdom of his dear Son Colos 1. 11 12. What is delivering from the power of darknesse but the bringing of a Soul out of an Estate of nature which is done in effectual calling But as for you that are in your sins for all your challenge Heaven glory is none of yours this Scepter shall never be put into the sinful hands the Crowns of this Kingdom shall never circle the heads that are void of the right knowledg of Jesus Christ unrighteous ones shall not enter in at the Gates of the new Jerusalem living and dying in your sins you shall ever be excluded and shut out let the serious thoughts of it daunt thy Spirit and stop thy course Heaven is not for all Aula coelestis non suscipit nisi Sanctos pios onely for some it is the City House Mansion onely of the Saints amongst the Sons of men onely converted ones shall be Courtiers there CHAP. IX VIII The subject of effectual calling or whom God doth call IN the next place according to the method propounded I am to shew you who they are who the Lord doth thus call for they are not all but some not many but a few and this I shall comprize under three heads 1. His Elect Those whom the Lord hath S. 1 predestinated and elected to glory those he calleth to grace whom he hath chosen for himself those he calleth to himself Election was Praedestinatio est causa gratiae gloriae Aqui. therefore Vocation shall be Vocation is therefore Election hath been The one goeth before the other certainly followeth after whom he had in his heart by Eternal Predestination those he bringeth to his hand by timely regeneration The Text speaketh this plain Whom he did predestinate them he also called And v. 28. foregoing To them that are the called according to his purpose God Elected but some and therefore doth effectually call but some he calleth homeward many he calleth home but his chosen he calleth into the bosome of the Church even those that are rejected into the bosome of Christ onely those that are elected He calleth not all in the world but some out of the world Election and effectual calling though they keep not time yet they keep Company what the number of the one is that is the number of the other The calling of God hath it's bounds it's limits out of which it doth not passe The Lord saith to it as to the waves of the Sea hitherto shalt thou go and not further It is not tied to place Countrey manners parts gifts or the like but onely to the Elect whosoever are not Elect shall not be effectually called whosoever are Elect shall be effectually called The Lord knoweth who are his and he will find them out First their names are written in God's Book then God's grace is wrought in their hearts God first marks them and then moulds them First registreth them and then reneweth them first takes their names then turns their natures multitudes there are whose names are not in Heaven multitudes there are who shall never attain to true grace we may suppose
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
upon the staffe of Christs merits If you look but in the index or table of the volumes of eternity you shall find calling as well as crowning holy as well as happy gracious manners as well as glorious manfions It is the madnesse of the world infatuated by the delusions of the devil to conclude the excusablenesse of their sinful neglect of good their wilful departure from God from the premises of the infallibility of Gods purpose or to build their presumptions or desperations upon the unseen foundation of the everlasting decree in the mean time crossing apparent commands and manifest prohibitions whereas the decree of the means and the end were born in one day and printed together in Heavens presse bearing the date of the same year To say one may live as they list because Gods decree is certain and more unalterable than the Laws of the Medes and Persians is an inconsequence of a desperate consequence To think that we may be born into the sea of eternal joy though we swim with the tide of the sinful world if we be elected that it is impossible to avoid the gulph of perdition though striving against the stream of a natural condition bladdered and supported by the spirits special grace if we be reprobated is such logick as the topicks of divinity afford no medium for because we sinfully Male dividere benè conjuncta divide what God in his righteous and wise ordination hath coupled together we find the end and the means linked together in the text It is a golden chain and pity to break it nay in our thoughts to separate them or by our actions to endeavour the violation of them can be no lesse than high treason against Gods cabinet counsel The Lord finisheth his intentions by his own fixed means and therefore whom hee hath appointed to the weight of glory he will acquaint with the work of grace Union to Christ They shall be effectually S. 2 called that so they may be united to Christ Rea. 2 without whom they can have no glory Christ is the foundation of spiritual and eternal mercies in him are the treasures of all soul-good things He is the pillar of peace the basis of blessedness the bottom of bounty and root of rest he is laden with Heavenly fruit and those that have ought must hold of him so that the soul may say All my springs are in thee Psal 87. 7. spiritual life pardon of sin acceptance with God right to Heaven come from the vertue and merit of Christ but they come from Christ not in the common notion but from Christ in special union to him all Christs favours run to the soul in the channel of spiritual union It is not Christ without us but Christ within us that is the hope of glory Col. 1. 27. we must be Christ friends before we can have his favours we must be married to him before we can have much from him he must be in our hearts before we can get to Heaven we must be linked to him before we can live with him For all the fulnesse of Christ empty cisterns shall never be filled without union to the fountain for all his riches they shall continue poor that will not come near him now in effectual calling as we have already shewed the soul is united to Christ and made one with him That Christ is a redeemer and thou a wretch is no great matter unless the Saviour and the sinner meet That Christ hath purchased Heaven and thou hast deserved Hell will be little matter of comfort unless thou canst make out that thou art Christs that Christ is thine All is in Christ but that is nothing to thee unless Christ be in thee If God give thee not his Son he gives thee not Omnia habemus in Christo omnia in nobis Christus his love if thou hast his Christ thou hast all How shall he not with him freely give us all things Rom. 8. 32. And excellently doth Paul shew the order of interests All are yours and ye are Christs and Christ is Gods 1 Cor. 3. 22 23. without union no communion without a part in Christ no participation of Christs without coming into his bosome no carrying away of any of his blessings People do but cheat their own souls with a fallacy when they think to attain to the enjoynment of God in Heaven and never have communion with Christ on Earth when they think to arrive at the haven of blisse and never embarque themselves in the vessel of Christs merit Christ hath said that he is the way the truth and the John 14. 6. life and it is most certain that he is the true way to life eternal Souls must be incorporated members of Christs body before they can be enfranchised Citizens of the new Jerusalem Christ is already lifted up into glory and draws none after him but those that are tyed to him by the band of faith Distinction present and future The Lord Rea. 3 will call in his predestinated people that so S. 3 there may be a difference in the tempers and dispositions of men as well as in their ends though the grave be common to all yet the ultimate and last end is distinct and several for some shall ascend others shall descend some shall be triumphant in the highest Heavens others shall be tormented in the lowest Hell some shall possesse nothing but weal others shall partake of nothing but woe some shall flourish with a glorious Crown others shall fade by a grievous curse Come ye blessed depart ye cursed Math. 25. 34. 41. The Lord intendeth that some shall shine as the Sun hereafter Then shall the righteous shine forth as the Sun in the Kingdom of their Father Math. 13. 43. he will therefore have you here to sparkle as stars Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Math. 5. 16. Those whom the Lord will distinguish from others by the life of glory in the world to come he will distinguish by the livery of grace in this world if the end of people be divers then sure their way must be different Alas all both one and other set out together and run the same way till God turn them and take the same course till God do effectual call All are hewen out of the same rock and out of the same quarry no difference till the polishing and refining hand of the spirit passe upon souls Among whom we all had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as well as others Ephes 2. 3. For Sola gratia discernit redemptos à perditis we our selves also were sometimes foolish disobedient c. Tit. 3. 3. We all come out of one nest It is conversion and a change that makes the difference what
whom Samuel took to be the chosen of the Lord because he was well complexioned and tall statured but the Lord tells him that was none of the man and so the like for Abinadab and Shammah till at last David comes and he it is that the Lord intends to preferre to the Kingdom So souls hear there is a work must passe on them or no glory Now they bring out all before the Lord sorrow for sin confession of sin some endeavours and partial amendment and profession for Christ but it is none of all these It is little David said the Lord a through change that I will own true conversation that I will crown many through ignorance take the Leah of superficial repentance instead of the beautiful Rachel of solid and serious returning They are much mistaken who think the sandy foundation of every sorrow able enough to bear the superstructure of the new Jerusalem They that look upon repentance onely in the community as sorrow and not in the special notion as renovation may run wild and misse their way at first setting out To sorrow for sin and not separate from it to mourn for it and not to get some good mastery over it though the spirits help to lament it and not to loath it is not effectuall calling To have a sense of sin and not a sight of a Saviour To feel the curse and have no faith in Christ is not the change we are speaking of we must distinguish between a carnal rupture a legal despondency of spirit and a true spiritual humiliation and debasement of spirit which centers the soul upon a forsaken God one may take many steps yet if they come not so near as to touch the golden Scepter all is nothing 8. The benignity of God If God be thus S. 8 bountiful to his people here what will he be to them hereafter If those that are Predestinated to life be effectually called now they are on earth what shall be done to them when they come to be possessed of Heaven If he give them effectual calling at this distance cum omnibus pertinentiis with all the appendixes and appurtenances thereof what will he give them when they come into his immediate presence Surely if now they be as walls and doors in his spiritual building then he will build upon them Palaces of silver and Cantic 8. 9. enclose them with boards of Cedar Indeed the comparison is not to be made between here and there now and then If Incomparabiliter superna civitas clara est such things in the way what shall they have when they come to their heavenly Countrey If effectual calling while they be sublunarians then surely an everlasting Crown when they shall be suprasolists If so much while they are in cottages of clay then much more when they come to the place of glory If the first-fruits be an handful headful and heartful what will the crop and harvest be If the earnest amount to thus much what do you think the total sum will be Effectual calling is a glimmering of future glory the dawning of the eternal day and what is the morning to the noon the twilight to the midday splendour It is most true what the Scripture saith that the heart of man cannot conceive what the Lord hath treasured and laid up for his people 1 Cor. 2. 9. and to this purpose speaketh St. John Beloved now we are the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 1 John 3. 2. Now there is near relation then there shall be much assimilation here is mutual love there shall be great likenesse If God here bring them into the suburbs then surely hereafter into the heart of the City If so much now while they are in the valley of tears then much more when they come to the mount of joy If this be done for them while they are in their non-age what then shall be done for them when they come unto a perfect man unto Ephes 4. 13. the measure of the stature of the fulnesse of Christ 9. The excellency of effectual calling Is S. 9 effectual calling such a work and are the effects of it such as we have heard then it is one of the most excellent things in the world next to Christ and Heaven there is no better thing that God gives to his people That makes the Apostle Paul to give thanks to God for it in Colos 1. 12 13 14. Put the best of the things of the world into the scales with it and it will weigh them all down Set them all by this and this will be higher than they by the head and shoulders It is good for the body advantagious to the soul the blessing of both It is good for this life for another life never out of date ever useful Godliness Poenitentia est medicamentum pulveris spes salutis is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. There is nothing in the world hath so many commodities as it hath It is health from sickness life from death liberty pardon sonship fellowship perseverance Qui per poenitentiam peccata diluit angelicae felicitatis consors in aeternum erit glory are the virgin-companions that follow effectual calling We may truly say of it that it is more precious than Rubies and the merchandise thereof better than the marchandise of silver and the gain thereof than fine gold Prov. 3. 14. 15. It makes a King of a begger a friend of a foe a righteous one of a rebellious one a godly man of a godless man a saint of a sinner and those that are thus qualified have an excellency above others The righteous is more excellent than his neighbour Prov. 12. 26. He or she that hath this need not care what else they want It is the sottish ignorance that makes the world tread under feet this Jewel There are but few Crowns adorned with this Diamond These waters of Jordan though contemned yet are better than Abana and Pharpar rivers of Damascus 2 Kings 5. 12. Think and think as often as you will yet you will find nothing to match or equal effectual calling many think they have all when their will is fulfilled but they have nothing till their will be changed many say all is well if they have what they would but all is ill till they have what they should To say one is wise rich strong beautiful parted is much but to say one is gracious holy renewed in their affections reformed in their actions is a great deal more Nay further to say one is prudent sober honest moral courteous is something but to say they are godly far surpasseth Nay to rise higher to say one maketh a good shew is religious outvieth the rest yet to say
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
out their predestination have no true bladder to support them in affliction How can such stand in storms of trouble who know not but that they are the beginnings of eternal woe Will not their head be soon under water who cannot make out to the contrary but that they are the objects of reprobation because they are not the subjects of regeneration These are sinking thoughts you must not look alwayes to sit as a Queen and see no sorrow you must not look that the Sun should alwayes shine warm upon your head that your peace should have no period your summer dayes no date your felicitie no fate No the clouds will gather the Heavens grow black miserie invade you and sorrow seize upon you in one kind or another Oh how it would lessen your trouble quench the flame mitigate the dolour if you could but make out that you were one that did belong to God and that your name were in the book of life It will be sad when the waters rise and you have no Ark to return unto when the storm comes and you have no sheltring place whereas to be in an estate of grace is a great support to a soul when under hatches I am thine save me for Hic murus aheneus esto c. I have sought thy precepts Psal 119. 94. I am thine by predestination I am thine by effectual calling for through grace I seek thy Laws and waies were not these things great staies to his spirit Dionysius said that this benefit he had by the studie of Philosophie that he bore with patience his alterations and changes so this is the benefit that comes by grace that such may bear their sufferings not onely with patience but also with joy yea and may sing in the midst of a prison The ship of the soul being ballasted by grace and effectual calling is preserved from being overturned by tempests of sorrow David was one of God's and in an estate of grace and this he had some knowledge of or else he could not have kept his ground as he did against the thundrings of 2 Sam. 16. 12. Shimei's railing tongue without these things you will be like a wild Bull in a net when you are caught in the toile You will have no patience in nor hardly profit out of your troubles Doth not David once and again put the bottle to his mouth and suck in this cordial in the time of his spiritual swoonings that God Ps 42. 11. Ps 43. 5. was his God The want of these things must needs make the fornace of the fiery trial more hot and burning than otherwise it would be It is doleful for a man or woman to be in such a condition that they may say I want goods and I want grace too I want peace and I want piety I want liberty and I want life I want comfort and I want conversion I want Friends and I want God's favour too when God shall strike you with his rod and you cannot make out but that his blowes are from loathing and not from love that they are from a foe and not from a Friend it will be very dismal if you cannot say these wounds have Mitigat vim doloris considerata aequitas ferientis I received in the house and at the hand of my Friend and these are the chastisements of my Father in mercy and not to misery it will prove a sore shaking to thy spirit a sad aking to thy soul 6. The last bitter Pill is this Such have no S. 7 support in death what will you do when death comes and mowes down the flourishing Flowers of your temporal comforts when this great Philistine stops the Well of your outward consolations Though now you are alive yet you must die Death will find you out and when he comes will not return with a non est inventus We cannot find him And Vix bene moritur qui male vixit can you die comfortably that have not lived graciously Can you end with safety that have not begun with sanctity can you have peace with the grave who have no peace with God can you be willing to be called out of the world by death who were never called in to God by grace you may have strong fancies but you can have no sure Faith If you be not effectually called and have not the true spectacles of faith and repentance whereby you may be enabled to read your own name in Heaven's court-rolls What will ye do in the day of visitation and in the desolation which will come from death to whom will ye flee for help and where will ye leave your glory without Isai 10. 3 4. me ye shall bow down as Prisoners of the grave and fall among the slain by the stroke of death The sting of death is sin saith the Apostle 1 Cor. 15. 56. It is sin that maketh death to bite and leave the venome of his teeth behind him you are yet in your sins death therefore must needs be bitterer to you than gall and wormewood you are yet without grace and cannot make out that you are one of Gods you cannot therefore lay this snake in your bosome with safetie Have not such thoughts sadned thy heart when death's messengers have knocked at the door certainly they have unlesse thou be given up to fearednesse of conscience and stupefaction of Spirit which is worse than the strongest sence of sin and miserie without grace death must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of terrours what is your reason why you are yet loath to die Do you not say it is this Oh if I were fit I should not fear If I had that upon me and in me that Ministers speak of I should be willing to die If I did but know that I did belong to the Lord and that I were one of his chosen it would never trouble me why you can never make out the latter without the former You can have neither actual nor habitual comfort in death without these things you had better never to have been born than thus to die better never to have looked forth of your Mother's womb than thus to look death in the face friends relations accommodations helpes are all too weak twiggs to lay hold on to keep from drowning in this Sea of fear if there be not grace you may send to Ministers to come to you I wish with all mine heart people would send to Ministers to come to them in the time of their health and prosperity and deal with them about the state of their souls but they if they be faithful dare not cannot speak peace to you while you are in your sins for what peace so long as the vilenesses and abominations of thine heart are so many There is no peace saith the Lord to the Isai 48. 22. wicked What comfort can they have in or against death who cannot rightly particularize the promises of eternal life
that have got up to the top of holinesse the most are below in the valley of folly and vanity There are many that are the people of God who yet have no part in God Those that are effectually called are but a few as a remnant left of the whole piece as a garden plot in comparison of the whole world In all ages they have been but few that have received the spirit to the renewing of their hearts The garland of grace is not set upon the head of every one It is a rare thing to be gracions and they are rare persons that are so The heavenly seed though it be sown thick yet it comes up but thin we must beat many trees to gather a bushel of such fruit and search many Towns to find a little company that truly fear the name of the Lord. Where we conceive things to be of a more common and universal nature we are easily induced to think we have or soon may have a right and propriety in them but where we think they are singular and seldome it is more difficult to raise such conclusions and renders us more diligent in the constant prosecution of them Did you know how few were called you would fear that your self were not one of that number Did you know there were but a few that did attain to grace you would hardly contain your self but would be jealous that you were not within the ring If you did but Perpauci perducuntur ad regâ—um coeleste know the paucity of the sanctified and saved it would make you more look after the purifying of yoursoul If this truth were but fastened upon your spirit it would make you more to follow after this work Did you know how few are clad in white and that none but such are cloathed with scarlet it would make you willing to put off the black weeds of nature and to put on the shining raiment of grace If you knew that but few were good it would make you more unwilling to be bad If you knew that most were sinners it would make you more desirous to be a Saint Til you know that most are excluded you will never be careful that your self be included Till you throughly weigh that most are gracelesse you will never heartily wish that your self be made gracious the Scripture speaks of but a few a remnant a tithe be you therefore suspicious of your self 2. False suppositions This is a second cause S. 21 of peoples not looking after grace and their not obeying the call of God Falsely to suppose is a sore evill it is the bond of iniquity and the bane of felicity Those that are infatuated by false suppositions must needs be intricated in fearfull confusion and this false supposition is of two things 1. Of their condition People suppose themselves S. 22 that which they are not and therefore oppose themselves to that which they should be They take themselves to be good and Multi ad sapientiam pervenissent nisi se pervenisse putassent Cic. hence it is they obey not God it is because people have so strong fancies that they have so weak faith Those that dream that all is well will never desire a remedy for all ill They that think they are sufficient schollers in Christs school will shut up their book and away to play High conceits of present attainments are great obstructers to future atchievements Those that are whole though but in their own thoughts will never care for the Physitians druggs men think it lost labour to bestow so much as a wish upon that which they think they have already This hath staved off many an one from Christ this snare hath entangled many an one that they could not goe a step further yet this is the course of the world and most are delighted to be carried with this smooth stream They love guilded shadows better then they love golden substances There are too many that make themselves rich when yet they have nothing Thus it was with the Laodiceans Prov. 13. 7. they fancied worth but feared not want they dreamt of plenty but thought not Revel 3. 17 18. Rev. 18. 7. of their poverty Many say with Babylon I sit a Queen and am no widow and shall see no sorrow Many think they are spirituall Queens espoused to Christ the Lord of Lords and King of Kings and so shall never be invaded by sorrow when as they are desolate widows and have the greatest cause of mourning that may be So the proud Pharisees could not endure to think that they were otherwise then they should be which made them say scornfully Are we blind also If people be but turned Joh. 9. 40. from prophane courses to some more civil carriages they think it is enough and are ready to christen it and give it the name of true piety With some every spark is a Starre and every Goose a Swan and if ever they mount from the bottom to the middle they presently take the middle for the top This is one of the devils master-pieces to lull soules asleep and then to work upon their sancies that they may dream of health when there is nothing but sickness of a garden of flowers when there is nothing but a wilderness of weeds and then he doth not much fear parting with his prey When the wine is in the wit is out we say and those that are conquered thereby are ready to have high conceits of themselves whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine some would have the words to be a kin so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ween when souls are intoxicated with the Wine of Satans delusions they are ready to magnifie themselves in their own conceptions and such as are secure are seldom carefull to provide for their safety This sweet poyson hath been swallowed down too hastily by many These are the willing easie chains whereby many are captives to sin and Satan These are the lock and key of hell gate of the dungeon door Oh! dear friends if you think your condition good when it is not you are in the high way to destruction you have wind and tide and oare to speed your voyage to the lake that burneth with fire and brimstone You get up upon the devils back and post it along through the valley of the shadow of death The Angel of the covenant come though it be with a drawn sword in his hand and stay your course stop you in your full career Doe not blind your eyes with false conceits because you would not see the worst of your Non nocet sensus ubi deest consensus selfe A sense of sin will doe you no hurt if you doe not consent though it be painfull yet it will be profitable the other though sweet for the present yet will be soure afterwards these honey conceits will leave you in the gall of bitterness whilst you think you are good you will never while the world stands
When I have a convenient Acts 24. 25. season I will call for thee but know thou that delays are destructive as one hath said Who love delays and their time for to slack Live by the losse and shall no sorrows lack To defer in this case is to deny to procrastinate is but to prevaricate He that refuseth to hearken now it is to be feared he will hearken never When Saul would have asked counsel by his prolonging he was prevented 1 Sam. 14. 18 19. future intentions are great hindrances to present actions and those that account of doing much in the time that shall be do nothing in the time that is You know the Proverb which saith Make hay while the Sun shines and strike while the Iron is hot and what Solomon saith in his Proverbs Boast not thy self of to morrow for thou knowest not what a day Prov. 27. â— may bring forth The present time only is ours It may be hereafter the Sun may not shine nor the Spirit blow the fire to morrow may be worse then to day many have thought Deteriot posterior dies to get loose from sin in futurity and so have lost their souls to eternity many there are who have sinfully deferred conversion and thereby have been sadly defeated of their expectation many have thought to get goodness in their age and have been cut off for badnesse in their youth God's calls are in the present tense and so should your conversion be if you do not turn timely you will hardly turn truly It is one of Satan's policies to make you drive off this work which in effect is no other then to drive away the worker viz. the Holy Ghost and one of his fallacies to suggest to you that so the work be done all is well and that it may be as well done hereafter as for the present whereas the Scripture saith the contrary To day if ye will hear his voice harden not your hearts Heb. 3. 7 8. 4. Worldly prosecutions They have so S. 25 much to do to follow the pleasures and profits of this life that they forget the path to a better they have so many irons in the fire that they neglect their souls their game and their gain so take them up that there is no room for the babe of grace in the Inn of their hearts the voice of the world so sounds in their ears that they cannot hear the voice of the word they are so bowed down with terrestrial conversations that they cannot look Discitâ— in hoc mundo supra mâ—ndum esse upward with heavenly contemplations these flowers they will have though they venture their souls in the gathering of them the choise of their affections that chief of their time is so laid out this way that there is nothing left to be spent in industrious endeavours after conversion and effectual calling It may be said of most as Christ said to Martha they Luke 11. 41 42. are careful and troubled about many things that they forget that one thing that is needful They are like Duke D' Alva who when the King his Master asked him if he had seen the Eclipse answered he had so much to do on earth that he had no leisure to look up to heaven so much do they converse with the creature that they know not how to convert to the Creator And so they can but furnish the body it matters not with them though they forget their souls they stoop to take up these golden apples and in the mean time lose the prize of grace they are loth to come out of the warm Sun-shine into God's blessing there is such a croud of worldly thoughts and intentions about the heart that grace canot get neer the door with its motions they followthese things with such speed that when they should look after grace alas their spirits are spent It is just that they should go away without the pearl who spend their time in getting pebbles and that they should be deprived of the directing spirit who devote themselves to the Fallax est hic mundus deceiving world for when your out-side thrives upon its treacherous bounty you will but starve at heart for want of grace yet this is the course and custome of people to lose treasures for looking after trifles and to put Luke 14. 18 19. off Christ's call with their oxen and their farms Christ calleth them in the Ministry of the word to grace to sanctity to an upright walking to the renovation of their souls they desire to be excused however a while they would fain have a little more delight fain reach to such an estate fain dispatch such a businesse they cannot yet tend to such things people are so buried in sensual things that they know not how to look after a spiritual life These things so swallow up their affections that better things can find no acceptance with them These do so monopolize and ingrosse their time and thoughts that the Spirit 's motions can find no entertainment with them Ah vain man are pleasure and profit such darlings that your soul and grace are the lesse dear to you Will not you repent it when it is too late Lysimachus yielded up his Army and whole power into the enemies hands for a little water to quench his and their thirst and when he had so done then cried out What have I lost for a little drink It will be sad when thou shalt be forced to complain another day and say What have I lost my God for gold my soul for sin piety for profit grace for gain wisedom for wealth goodnesse for greatnesse Do but remember what Christ saith What will it profit a man if Mat. 16. 26 he gain the whole world and lose his own soul Hast not thou been so taken up with hunting and hawking so ingaged to sports and recreations In voluptatis regno non potest virtus consistere so addicted to carnal delights that thou hast not been free to the Spirit 's tenders Thou hast followed after these things so far and so fast that thou art got out of the Spirit 's call It is strange that the world should be such a Jewel in your eyes that it must be had though with the losse of a Jesus It is much that you should run an eternal adventure for a temporal advantage God I am sure made you not for this end that you should be a servant and vassal to these things yet thou art all for treasuring up goods but carest not for treasuring up grace such as resolve and endeavour to be rich in body will hardly be rich in soul so long as thou art wedded to the world thou wilt hardly be willing to repent We cannot serve two masters we cannot Matth. 6. 24. serve God and Mammon And if the love of the world be within the love of God and grace 1 Joh. 2. 15. must needs be without If upon
so great a work and they are these four following The 1. Hastinesse of death 2. Horrour of forsaking 3. Hardnesse of your heart 4. Hazard of your soul The Lord work these pills into form with his own hand and blesse them to a powerful and profitable operation 1. The hastinesse of death You know not S. 30 how soon you may die and your Sun may set you have no lease of your life nor with Joshua are you like to prevail that your Sun may stand still in its firmament at your pleasure If God with the sword of his justice cut the thread of your life asunder you fall so low that no lift can help you you are ruin'd beyond recovery What if you had that message which Hezekiah had 2 Kings 20. beginning such a message will come you know Tuus ultimus dies abesse non potest longe adhuc te praepara qualis enim exieris de hac vita talis redderis illi vitae not how soon and your house is not set in order your accounts not cast up you are not in an estate of grace what then will become of you When nature's life is done you can never have a spiritual life if you had it not before what though you be well at present yet you may soon be sick nay you may die without sicknesse Death may lay an ambushment and surprise you before you are aware Though it be fair weather for the present yet you know not how soon it may overcast Death is an eclipse that hapneth in a cloudy as well as in a clear day and when death hath done his work though you should seek your own repentance with tears as Esau did his fathers yet it were in vain It had Heb. 12. 17. been better you had never lived than to die in a dead sinful condition If your grave-change come before your grace-change woe be to thee soul what if this night your soul should be required of you what would be your doom when you had never throughly inquired after the Lord If you die in your sins you are damned for your sins if you lose your life you lose your soul too if your soul and body part without a part in Christ and in grace God and you must part to all eternity and many have died suddenly and why not you many betimes and why not you some die young and melt as snow before the mid-day-Sun God hath no where told you that you shall live till you are old when your time is once gone it shall never return Is there such uncertainty of the time of death and no certainty of the truth of grace you may die this week this day this hour and if not effectually called the misery of your condition is inexpressible The Lord pull your feet out of this snare Oh my dear friends if you die not effectually called there is no help nor hope for you All the balm in Gilead will not cure your wound It may be death is at your door ready to fieze on you He hath his commission and warrant it may be and is Cito pede praeterit aetas coming towards you as fast as he can oh if you be not changed Hast thou not looked after this work Hast thou forgotten to seek for a new heart then destruction fiezeth upon you like an armed man Death stays for none when he comes you must away though never such a sinner though never so unfit 2. The Horror of forsaking Consider in S. 31 the next place what a dreadful thing it is to be forsaken of God and to have the Almighty depart from our souls What if your day of grace should be over and gone it is more then you know but it may be so Though your Transivit dies salutis nemo recogitat natural Sun be not set yet if the Sun of righteousnesse be gone down in thine Horizon woe be unto thee Though God in his common dealings be neer thee yet if in his spiritual dispensations he be at a distance I may say with the Prophet Woe unto thee when God shall thus depart from thee Spiritual derelictions Hos 9. 12. can have no other end then sore destruction such as are left of the Lord must needs be lost in themselves when the day of grace is at an end a man or woman is never like to see good day more God's departures are doleful and dreadful our times as in natural so in spiritual things are in the Lord's hands Divines say there is a time set for the conversion of souls which when it is once gone and past their condition is desperate and such words have their warrant from the Word for the Spirit counselleth to seek the Lord while he may be found and to call upon Isa 55. 6. him while he is neer There is a time of God's appropinquation and after that nothing but alienation there is a time of God's presence and after that he absents himself And to this purpose speaks truth it self Jesus Christ to Jerusalem If thou hadst known at lest in this thy day the things that belong to thy peace but now they are hid from thine eyes And they Luke 19. 42 44. shall not leave in thee one stone upon another because thou knewest not the time of thy visitation There was a nick of time wherein all might have been salved and made whole but that being past there was no remedy And thus did the Lord threaten his people of old Because I have purged thee and thou wast not Ezek. 24. 13. purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee I have purged thee that is I have called upon thee to be purged and have Verbo praecepi te mundari Jun. in loc afforded means thereto which you refused and therefore are rejected If your day of grace be done you are undone though you should live never so many years more in this world for graces day and natures day are not always of an equal length What if God should say of you as he did of the old world my spirit shall not always nay it shall no longer Gen. 6. 3. strive with this man this woman When God gives his spirit a commission to visit with its motions a man or woman he limits a time and saith if by such a time they come not in let them alone if by such a time they come not over to me give them over to themselves when the glasse is out and the last sands are run speak no more to them strive no more with them It is a fearful thing to fall into the hands but much more fearful thus to fall out of the hands of the living God If God should passe that doom upon you which we find Rev. 22. 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still it would
calls it the high calling of God in Jesus Christ Phil. 3. 14. The Angels in heaven have not an higher calling saith one Mr. Burroughs of contentment page 177. Thou art called to be a son a daughter a spouse to Jesus Christ a Priest a King Thou mayst well take the wall of all ranks and conditions in the world The Princes Potentates and great men of the world think they move in a lofty sphere but thou that hast grace art in the highest Orb. Thy calling is to have fellowship with Angels communion with God union to Christ Thou art called to be one of the heavenly Court a child of salvation and an heir of happinesse There is no calling in the world comparable to thine other are earthly callings but this is an heavenly they are to temporal good but this to eternal grace they to worldly accommodations but this to worthy relations Since God hath called thee to an estate of grace he hath called thee to a better condition than if he had set the best made transitory crown upon thine head As thou art a man thy condition may be low but as thou art a Saint it is lofty Though there be rich Shop-keepers in chief Cities yet thou art an humble door-keeper in the house of God though others be outwardly called to Nobility yet thou art inwardly called to Piety Set the flowre of your comfort in this pot of water and it will not wither but hold fresh a great while Thou mayst sing to think that the Lord hath raised up thee a poor creature out of the dust and lifted thee a needy soul out of the dunghil of Psal 113. 7 8. a natural condition that by grace he might set thee with Princes even with the Princes of his own people The calling of a Saint in order and degree is the first and chief and hath the preheminence of all the callings of the world CHAP. VI. 5. Vse for examination Is it thus that the Lord doth effectually call S. 1 those whom he did predestinate then we ought to put our selves into the ballances of the sanctuary to see if we be weight to bring our selves to the touch-stone to try whether we be gold or drosse and with the candle of the Lord to make diligent search and see if we can find grace To go to our closet to shut the door upon us and commune with our own heart that we may know what our condition is whether we be effectually called or no we are too too loth to take a view of our selves By serious examinations we come to self-representations many an one take themselves to be converted when they are not and so go on in presumption and many think they are not when they are and so go on in desperation and all for want of spiritual scrutiny and inquisition we had need see that our apprehensions be right in businesse of so great moment mis-thoughts may make a soul miscarry to all eternity Oh dear friends be willing to lay your selves to the line and to make use of these ensuing marks and do that which you do throughly in this work Deceits in spirituals are most dangerous and therefore I am the more sollicitous concerning you lay all works aside I beseech you to know the state of your poor Multo magis ad rem pertinet qualis tibi quam qualis aliis videaris 2 Cor. 13. 5. souls content not your selves that others have good thoughts of you but labour to know the truth of your selves Do as the Apostle counsels Examine your selves whether you be in the faith prove your own selves c. Those that prove not themselves are not like to be approved of God For the better managing of this use I shall speak 1. Negatively 2. Affirmatively First Shew what effectual calling is not Secondly Shew what it is 1. Negatively If we see what effectual calling is not we shall the better see what it S. 2 is The negation will be a foil to the affirmation And here I shall speak 1. Of those things that are more remote from 2. Of those things which are more neerly related to effectual calling 1. Of those things that are more remote S. 3 and they are several 1. Gifts and parts are not effectual calling S. 4 Many have good gifts yet never had any good grace parts and piety come out of two several Countreys every grace is a good gift but every good gift is not grace There are gifts of knowledge memory discourse prayer preaching where there is no grace of conversion There may be the embalmings of one that is spiritually dead but are not life The Divel hath great knowledge yet no grace Many shall say in that day Lord Lord have Matth. 7. 22. Gratia elevat hominem ad vitam quae est supra conditionem omnis creatae naturae we not prophesied in thy name and in thy name have cast out divels c. but Christ would not own them Gifts carry no further then nature but grace doth you may have natural abilities without spiritual activity many make bad use of their good parts like the green worm which in Spring devours the leaves and buds of flowers and fruits and turns their sap to deadly poyson Parts and gifts are an outward grace to those that have them but they are not inward grace you may know much of the word of God in the Scripture and yet know none of the work of God in your heart 2. Good education good parents and godly relations are not effectual calling many S. 5 think they are born good if but descended of pious parentage and that spiritual life as well as temporal livings are entailed upon them and come by inheritance a pious parent may have impious posterity and gracious fathers gracelesse children Those that have such thoughts provide but a weak string for their bow Godly parents may say to their children as the wise virgins to the foolish Go and get grace for your selves for we have not Mat. 25. 9. enough for our selves The Pharisees thought their condition could not be bad who were descended from so good a stock therefore John the Baptist bids them bring forth fruits meet for repentance not think to say within themselves that they had Abraham to their Mattb. 3. 8 9. father If you be not like your good parents in faith as well as feature it is nothing Bad Manasseh was the son of good Hezekiah and 2 Chro. 32. Hezekiah the good son of a bad father Ishmael was Abraham's Esau was Isaac's son and what of this This made good Mr. Bolton when he lay dying to tell his children that they would not dare to meet him at the tribunal of Christ in an unregenerate condition Holy parents bring forth unholy children those that are truly godly are godly personally not personately for themselves not for others It is true children may fare the Alterius beatitudine nemo fit beatus better