Vox Dei hominis GOD'S CALL FROM HEAVEN ECCHOED By Mans answer from Earth Or A Survey of EFFECTUAL CALLING In the Explication of its nature Distribution of it into its parts Illustration of it by its properties Confirmation of it by reasons Application of it by Vses Being the substance of several Sermons delivered to the people of Heveningham in Suffolk By J. Votier Minister of the Gospel When thou saidst Seek yea my face my heart said unto thee thy face Lord will I seek Psal 27. 8. LONDON Printed by T. C. for Nathanael Webb and William Grantham at the Bear in Paul's Church-yard neer the little North door of Pauls 1658. To his beloved people the inhabitants of Heveningham Suff. Christian Friends THese Sermons coming abroad into the world I thought meet to command them to visit and salute you where they first drew their breath They have formerly been preached to your ears they are now presented to your eyes the Lord print them upon your hearts I take it to be my duty though I be the lowermost of the ushers in Christ's School yet according to the measure of my talent to try all conclusions for the weal of your souls and how would mine heart be enlarged with thanks to the Lord if my poor endeavours might be crowned with succes and though these things have been communicated to you formerly yet because we are slow to receive and retain divine truths to write the same things that I have spoken to me shall not be grievous and to you I hope the Lord will make it safe Nay though my service for your souls in any kind were doubled yea treble yet should I abundantly rejoyce in the labour of the hardest tasks if thereby through the assistance of the Almighty I might see Satans forts taken and forces routed and sin marching out of your hearts and lives with bag and baggage and the Lord Jesus with the blessed train of his spirit's graces enthroned and set up in the midst of you To which end Iearnestly desire that the Lord would be pleased to bless this all my other labours that you would be pleased to accept of my counsel as in the Book so in this Epistle And that 1. More generally 2. More particularly with respect to the ensuing Treatise 1. More generally 1. Take heed of error and heresie They are reckoned in Scripture amongst the works of the flesh They are the secret underminers of that which is good notwithstanding their well-complexioned face 2. Get knowledge Ignorance is the root of iniquity In times of light to live in darkness is most sad 3. Do not imprison but improve your knowledge To him that knoweth to do good and doth it not to him it is sin with a witness Jam. 4. 17. Knowledge without grace is but like a jewel in a swines snout or a pearl in a toads head 4. Keep close to the Ordinances Keep up in your hearts a love to them Come once to slight and turn your back upon them and you put the reins into the Divels hands 5. Love sound and soulsearching preaching never distaste it it is best for your souls it is wholesome though not toothsome 6. Be much in examination of your selves weigh your selves in God's scales will you know every thing and be ignorant only of the state of your souls 7. Content not your selves with a form but look afte the power of godliness the name without the nature of a Christian will little avail you forget not what I have taught you from Matth. 7. 21. 8. Take heed of the world and the cares thereof Do not so fasten your thoughts to earth as to be strangers to heaven Be not so careful of your bodies as to be careless of your souls 9. Look to your families let Christ come in there Train up your children and servants religiously let your houses be as so many Churches Neglect here is the corrupted spring that sends forth puddle-streams into Ecclesiastical and Civil societies without the service of God your houses will be but the Divels shops 10. In your places discountenance sin and profaness encourage goodness Improve your power estate age c. for Christ's glory 11. Maintain love towards each other follow peace and holiness Love is an excellent grace 12. Be very careful to sanctifie the Lord's Sabbaths publikely and privately They are God's dole days be not unwilling to wait at the posts of his gates for his alms 2. More particularly with respect to the ensuing Treatise 1. Look upon this little piece as an help to bring to remembrance what hath formerly been taught you 2. Take the counsel therein as from your Minister Friend and Lover who earnestly desires your eternal salvation 3. Read it not out of novelty but conscience 4. Pray over it and for me that I may be the better enabled to discharge my duty in watching over your souls 5. Compare it with the Scriptures and so far as it harmonizeth with them embrace it I shall here put a period and conclude not ceasing to be mindful of you at the throne of grace and to make mention of you in my prayers who am Yours in the service of your souls J. V. To his respected Friends the inhabitants of Margarets of Ilkets-hal in Suff. My first Love LOve is strong That providence which brought me amongst you makes me love you that love time and absence have not obliterated but still like the Laurel it retains its greenness I served a full apprentiship with you in the Ministry of the Gospel wherein my design and desire was the conversion of your souls These papers I send after my former pains with you to second what I then taught you The Spirit as principal bless both the one and the other to you I called you often in the name of Christ to come to Christ and I hope it was not wholly without effect on some My love constrains me to call again in this ensuing Treatise which while you are reading I hope I shall be praying that God would prosper it to you Be convinced of the danger of a natural condition I have often touched on this string if it have jarred to you I wish the Lord would so temper your spirits that now it may be melodious I pray that he that succenturiates and is come in my room may reap the harvest of my seed-time and if what was sown and came up then but thin may grow up now to full ears of corn it shall through grace be a cordial to my spirit Love and cherish that light which burns among you Take heed of the infection of error Be diligent hearers and not only so but also dutiful practicers of the Word The Lord prevail with you and effectually call you unto himself that predestination from eternity may be manifested by your timely acceptance of Christ This is and shall be the prayer of Your unfeigned Lover J. V. From my house in Heveningham Feb. 4. 1657 8. To
naked to their Eternal shame without the intervention of special grace so long as you keep in the walk of sin in the road of nature Christ and your Souls are far asunder Oh that the Lord would cause the scales to fall from peoples eyes that he would change their Note and turn their time and make them say Oh that Christ were mine which may be instead of saying Christ is mine which is not 4. The pedigree of grace In the next place S. 4 we may take notice of the original of grace whence it comes for the doctrine saith God doth effectually call It is then not an earth but heaven-born thing If we enquire for the descent of it we must ascend above the Stars It is a beam of the eternal Sun a spark of the eternal fire a dropling of the everlasting fountain It is Gods hand that sets this slip in Gratiâ Dei non nostra potestate in melius mutamur the garden of the heart It springeth not from natural inclination but from the Almighty his operation It doth not rise like water fetched by pumping but falls like pearly precious dew from Heaven It oweth his being not to humane acquisition but to divine infusion The Lord hath often told us thus much in Scripture and yet we are ready to sacrifice to our own nets This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts Heb. 8. 10. This is but the copy of an old grant which we have in the 31. of Jeremy and the 31 32. verses c. and in the 36. of Ezek. 26 27. verses where you have the word I five times in two verses and who is it that speaks thus but the Lord mighty and powerfull Who can do it as well as say it and who doth do it wherever it is done This gift cometh from the bonity and bounty of the Lord If any soul can make out the truth of grace within let it say It is not in Rom. 9. 16. him that wills nor in him that runs but in God that sheweth mercy and when it is prostrated on earth upon its knees with humility let its heart be elevated to Heaven with gratitude I think this might well be the Embleme of a Christian a large heart wide open to Heaven the deaf ears perforated breathing forth flames of zeal written on both sides with Scripture truths an hand in the clouds as from Heaven hovering about it with this Motto which was Paul's By the grace of God I am what I am 1 Cor. 15. 10. The store of grace that Saints have comes out of Gods treasury their rich cloathing from his Wardrobe their currant coine from his Exchequer their choice flowers from his Eden The Apostle useth this as a means to fetch off the Corinthians from glorying in men and to fix their thoughts upon God when he saith I have planted Apollo watered ministerially but God gave the increase yea and the beginning too magisterially 1 Cor. 3. 6. The will and the work are both of Gods good Phil. 2. 13. pleasure for who is sufficient of themselves to think so much as a good thought 2 Cor. 3. 5. Heb. 12. 2. Incassum laborat in acquisitione virtutum qui eas alibi quam in Christo quaerit It is the Lord that is the α and the ω the author and finisher of Faith The Lord Christ not excluding his Father but the Lord and his Christ They are not to be regarded that slight the means and God may justly reject those that eye the means onely and forget himself which are nothing without his acting It is most true that of him and through him and to him are all things Rom. 11. 36. 5. The dependency of mans salvation S. 5 Then all that concerns mans salvation is from God and his grace for effectual calling which is the first work is from God and his gift Until effectual calling no justification no adoption no growth nor perseverance in grace no assurance no glory nor Heaven They are all entailed upon effectual calling are the inseparable concomitants thereof Therefore if we owe the one to the Lord Causa causae est causa causati we are beholding to him also for all the rest not only the foundation but the superstructure not only the bottom but also the top-stone of spiritual temples are of the Lords laying The whole of salvation is to be ascribed to the Lord By grace ye are saved Ephes 2. 8. Conversion is the first distinguishing and changing work that passeth upon a man or woman without which they could not be fit and meet for any after favour now if that first Col. 1. 12. work whereupon all after works do depend have its dependance upon and its being from the Lord and his grace then certainly all the rest must depend upon the Lord All that souls have from the beginning to the end from the first to the last comes from the womb of Gods grace the upper rooms as well as the lower are of his building There is not the least ingredient that goeth to the making up of a mans happinesse but is to be found in the Lords Paradise every stair from the cell of nature to the chair of glory is of the Lords own laying There is not the least iota or title in the Alphabet of Salvation but is written by the finger of God We cannot say that ought from a change to a crown is our creature for all is framed and fashioned by the hand of the Lord So that it may be truly said to every Saint What hast thou that thou hast not received 1 Cor. 4. 7. Grace is by the Lords gift conversion by his call pardon from his pity sanctification from his Spirit perseverance by his power glory of his own grant The whole fabrick and building leaneth upon the arms of the Almighty that the Lord may say I bear up the Pillars thereof The Fathers will the Sons worth and the Spirits work are the three supporters of salvation and founders of mans felicity the one purposeth the other purchaseth and the last perfecteth All must be set upon the Lords account The Text speaketh it plain It is he that predestinateth calleth justifieth and glorifieth The first middle and last things of a Christian do live move and have their being in the Lord so that when we go to take our pen and set down our spiritual receits we may well say Inprimis for Predestination item for vocation item for justification sonship and glory and all these received of the Lord the most higst possessour of Heaven and Earth and my most gracious Father and may add all our spirings are in thee Let us not give Gods glory Ps 87. 7. to another let all go in his name for all is from his grace and power though some be first others
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
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
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
his dear Consort and welbeloved Children Whose spititual welfare should I tender if not yours I cannot but interest you in this my publike as well as private services FOr thee Dear heart as my love here greeteth thee so thine to me to thy self I question not will put thee on seriously to view and hearken to this discourse as well as my other and former advices Here thou mayst try that grace which the Lord hath given thee to his glory and thine and my comfort and mayst be helped to make sure thy calling and election It is true I am as yet present with thee through mercy and thou with me but it is unknown unless in heaven how soon we may be snatched each out of others bosome for the cloud of death many times overcasts a fair morning and so have opportunity for information direction and counsel according to my talent But this may live when I am dead and by this means thou mayst have an admonishing husband present even when absent However it may prove subservient to thy souls advantage whether our time be less or more in this world As for you my dear Children I judge it not unmeet to commend these collections to you and as a father to command you to study them and to search your selves by them I have formerly had in my thoughts to draw up some admonitions and cautions for the good of your souls which as a father careful of your eternal weal I might leave with you as a fathers blessing as the best legacy I can bequeath to you but those being not hatched and these fledged and compleated I could not but put them into your hands not knowing though my self wtth your loving mother be in the prime of our years having but newly past the noon of Moses Psal 90. his youngest old man how short my time may be with you as also because the subject is of special concernment for you being born and brought forth in sin For what doctrine could I better lay before you than that of effectual calling shewing you what is grace and what not and what duty could I better lay upon you than that of conversion and repentance Young children like young plants had need be shored and underpropped with good admonitions I endeavour it in this Treatise as well as in my private teachings I have six of you in the land of the living Oh that the Lord would make you his So far as I know mine own heart though the heart of man and so mine is very deceitful I profess seriously that how low soever your condition should be for temporals yet if the Lord would be pleased to bestow a new heart upon you I should abundantly rejoyce yea more than to see you sit upon the highest pinacle of worldly advancement I am full of fears and desires in reference to your souls good and though now you be tender and young and so little sensible and not so fit for this or other books yet if it please God to lengthen out the thread of your lives which I pray for then take a word of advice from your father oh that God would bless it to you Study throughly the nature of original sin and that pravity that is diffused throughout your natures Remember that you are born in sin and so will live and die if not changed by grace The Lord change you for his Christ's sake Let the Scriptures be precious in your eyes they are the book of books read them often and heedfully Make great conscience of obedience to your parents and superiors Remember your creator in the days of your youth make good use of your young time flee youthful lusts take heed of the beginnings of sin beware of pride lying vain company c. Be willing to learn and be taught the things of God and your souls good I must contract or mine Epistles will swell too much Jesus Christ wash you with his blood cleanse you from the filth and guilt of sin make you the sons and daughters of the Lord Almighty The Lord make thee my dear yoke-fellow a Mother of Saints and more and more an Eunice to the fruit of thy womb So prays An affectionate husband and father tender of your souls good J. V. Heveningham Feb. 4. 1657 8. To his neer relations in the bonds of consanguinity and affinity and to all his loving friends and acquaintance in the City of London County of Suffolk and elsewhere Respected Kinsfolk and Acquaintance RElations and friendship are the pillars of human society great comforts of our lives love is the sinew of friendship and religion is the life of this love What is love without religion but a sensual affection and acquaintance without love but flattery and dissimulation so that religion is the centre to the lines of love and friendship and that wherein they live and have their being Non nobis solum nati sumus We were not born for our selves alone said the Heathen Orator And if for others for their good and if for their good then their best good or their good in the best respects thereof God made and knit us together in bonds not to further or let each other alone in sin which we are apt to do through the corruption of base flesh but to admonish and help each other on towards grace and glory Though I must confess I fail too much in the duty of every of my relations wherein I stand yet I bless God that he hath helped and encouraged me in some measure to deal with divers of you in the way of private admonition which I hope hath not been altogether fruitless It is a precious duty I wish it were more put in use and practice I have had sometimes wishes though the thing can hardly be attained that we might all meet together at some times especially we that are more neerly related to each other not only for civil society but also and principally for spiritual advantage In some measure I may have my desire meeting with you all by counsel and advice in this Book and oh that God would so bless it for which I desire to bend my knees and lift up mine heart every day that we might one day meet with each other in the presence of God in the highest heavens Come let me beg your hearts for the Lord let the words of a Brother Kinsman Friend in the name of Christ prevail with you Who knows but God allied me to and gave me acquaintance with any of you for such an end and purpose as this Some of you may be yet knee-deep and more in the clay of a natural condition standing at a great distance from the father of light The Lord pull your feet out and set them on the rock Christ Others of you may be washed and whited over with civility and common profession but remember that not every one that saith Lord Lord shall enter into the Kingdom of heaven Pardon me that I hint
spread throughout the whole Man Soul and Body inwards and outwards It is the bringing them out of nature from a Dungeon to a Court from Egypt to Canaan from sin to Sanctity from gracelessenesse to graciousness from the Suburbs of Hell to the City of God The Soul is now led by the Spirits hand from self from natural sinful moral Religious self to Christ who is all in all unto it Now obeying the call of the Spirit who leads it in clean wayes it walkes strictly before the Soul was in the Field of sin now in the Garden of grace before in the common Road of ungodlinesse now in the private walk of Piety before it was Lawlesse now it walks by Rule and Line And what is the end of all this Is it not Peace here and Peace hereafter Blessedness Ps 119. 1. in possession blessedness in reversion Happiness and Holiness are Confederates are Twins But more than this it tends to Gods glory Doth not Paul Doxologize praise give thanks for this Col. 1. 12. Gods glory is the great Matth. 5. 16. high end of grace and blessed God who hast happily Married these things and art pleased that thy glory should stand in conjunction with the good of goodlesse Creatures Thus have I descanted upon this blessed Work an Embleme whereof in a good measure you have in the Parable of the prodigal Son CHAP. IV. III. The parts of this calling And they are two 1. Tendring Or 1. Reaching out 2. Taking Or 2. Receiving in 1. THere is a tender or offer of Christ and S. 1 grace God lifts up his Son upon the pole of the Gospel Isai 55. 1. Ho every one that thirsteth come ye to the Waters and he that hath no Money come come ye buy and eat Christ comes and woos and invite's to himself John 1. 11. He came unto his own and his own received him not When he was on Earth he made as gracious Offers as could be John 7. 37. Jesus stood and cryed because he would have all hear and what was the matter why even this If any man thirst let him come unto me and drink Would it not melt a stony heart to take notice of such an Invitation Neither is Christ silent since he went to Heaven Revel 22. 17. And let him that is a thirst come and whosoever will let him take the Water of life freely These Words were spoken to John by Christ since he left Earth Is not this able to dissolve a Rock Doth Pro v. 9. 3 not Wisedom dayly send forth her Maidens to call in Souls God comes to Souls with Christ grace Holiness a new heart and saith what doest want what wouldest thou have doest blush at the thoughts of thy condition I have that will fit thee there is nothing can help thee but Christ and grace here they are I pray thee take them Here is all in my Son accept of him and say not nay to embrace my Offer is my desire your duty it will much please me and pleasure you to take my tender how many Motives in Scripture doth God use to force this his precious kindnesse upon us Is not the Gospel for this very end to invite call allure yet the Preaching of the Law is Ames 1. lib. Med. 26. c. 12. 12. Thes Rom. 7. 7. useful thereunto and ordinarily precedes and goes before that so people seeing the worst of themselves may the better apprehend the worth of Christ and knowing their own poverty may the better know the price of Christ that understanding the nature of sin they may be brought out of conceit with themselves and be willing to be made gracious then doth the white of grace most appear when the black of sin is set by it and the excellency and need of goodnesse when we see the danger of our own badnesse a sence of distresse put 's on to fighing for deliverance and what Saints experience almost tells them not that conviction is Mid-wife to conversion 2. There is taking or receiving The former S. 2 was Gods Act this latter is the Soules Conversio ad bonum non homini sed Deo adscribenda Aust Ep. Phil. 2. 13. Bov. 1. 24. yet not so the Soules but that it is beholding to God for it It hath not such propriety in it but that it depends upon Gods efficiency It is he that worketh in us both to will and to do of his good pleasure God hath reached out his hands in offering and now the Soul reacheth out it's hands to accept The Soul now giveth consent and no longer saith nay now Christ and the Soul are made one and of his fulnesse doth it receive John 1. 16. grace for grace Now it drinks an hearty draught of the Waters of Life now it opens the door of it's heart and let 's in Christ and grace who have stood knocking there a great while and bids them welcome with a kisse of hearty and sincere Love John 1. 12. As many as received him Now the Soul receiveth Christ now the womb of it's heart is not capacious enough to receive now it 's stomack is come down and fall's to feed heartily upon Spiritual viands the bread of life John 6. 56. He that eateth my Flesh and drinketh my blood dwelleth in me and I in him Now it admires the gracious condescensions of the Lord and blames it self for being stubborn so long Now it is willing to open it's mouth wide yea that it's heart be opened that it may be Psa 81. 10. filled with good things It hearkeneth inwardly as well as outwardly The Lord hath opened it's ear and it is not rebellious now it yeelds stoopes submits to and closeth with God in his grace it answeres Gods call and saith Lord thy Face will I seek Ps 27. 8. and subscribes for God Isai 44. 5. CHAP. V. IV. What is done in this effectual calling or what parts are wrought upon THe whole Man is altered but principally these two Cardinal parts or faculties which are as King and Queen to the rest 1. The wit Or 1. The Head 2. The will Or 2. The Heart 1. The Head is changed before it was an S. 1 Head of Brasse now an Head of Gold before it was night now it is day with it now the bright morning Star appeareth in the Horizon Revel 2. 28. of the Soul The ruddy morning is come and the Sun putteth forth his head Ephes 5. 8. Ye were sometimes darknesse but now are ye Light in the Lord. So dark is the Soul while in the Womb of nature that it is darknesse it self in the abstract a greater darknesse than that which God sent as a sore Judgement upon the Egyptians for that was felt but sinful Souls Exod. 10. 21. feel not nor perceive this darknesse Ephes 4. 18. Their understanding is darkned and there is ignorance and blindnesse in them but now God makes a Window in the Soul and let 's in enlightening beames
of Prison out of the stocks that their shackles are undone their manacles filed off the Chaines of their captivity loosed and their Souls set in a large place such may say with David in Psal 4. 1. Thou hast enlarged me when I was in distresse Thou didst visit me when I was in Prison and redeeme me when I was a Galley-Slave Galat. 5. 13. Ye have been called unto liberty What contendings what pleadings what strivings in the world for liberty till people Liber est aestimandus qui nulli turpitudini servit Cic. bring themselves into bondage again It is in truth and indeed in Christ in grace The Soul that knows what sin is cannot but exceedingly rejoyce at its redemption and keep Holy-day in remembrance of its deliverance from Egypt and the House of bondage and sing songs of praise to that God that Christ that Spirit whose hand brought it out of thrall here is Freedom yet service but the service is no diminution or lessening of the Freedom for it is such service as is not in the world It is liberty to the fall to the heigth 3. Fellowship with Christ All that are called S. 3 are called to this By whom ye are called unto 1 Cor. 1. 9. the fellowship of his Son Jesus Christ What an high dignity is this that poor Worms dust and ashes should be advanced to communion with Christ How do Men of parts and greatness who converse with the sages and honourable ones of the world think themselves to move in a higher spheare and orbe than others How much then is that Man advanced to a condition above others whose converse is with Christ who is full of wisedom and glory converted ones have Fellowship with Christ in a moral sence as one Friend converseth with another or with any delightful and suitable object they speak to Christ by supplication Christ speakes to them by Predication by Preaching inward and outward though Christ and they be as far distant from each others as Heaven is from Earth yet is their conversation Phil. 3. 20. in Heaven with him as the Queen of Sheba 1 Kings 10. had communion with Wise Solomon by questions to him and answers from him so hath the Soul of a Saint with the true Solomon Jesus Christ who is the wisedom of the Father Faith and desire are the feet of the Soul which bring it from far into the presence of Christ and when there it sits down at his feet to hear his wise sayings and with humility and modesty to propound the cases of its tender conscience and with admiration saith as she Happy is my Soul happy are all thy Servants which stand Verse 8. continually before thee and that hear thy wisedom the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Meditation and with Christs gracious leave sits down by his Right hand and talkes with him of all its sins and all his loves of all its miscarriages of his peerelesse mercy of its meaneness and insufficiency of his merit and all sufficiency of its desert of Hell and his desire to save it of its perversenesse of his patience of it's frowardnesse of his forwardnesse of its standing out rebelliously against him when time was of his coming into it powerfully yet sweetly in conversion and thus goeth on till silenced with wonderment and then Christ takes the Soul and leading it by the hand sheweth it all about his banquetting house and displayeth Cant. 2. 4 5. his banner of love over it openeth his flagons giveth his Apples to it smileth upon it unbosomes himself and tells the Soul of his Fathers and his compact from Eternity for its Salvation and shewes it its name written in Golden Characters upon his never dying ever yerning heart shewes it the glory of its future mansion and walkes with it from one end to the other of the streets of the New Jerusalem upon the firme pavement of purest love opens the record and roules of Heaven and shewes it it's debts and scores crossed with red Lines of his own heart blood and tells it of his former suiting and wooing it and how he wan upon it's heart and made it pant and long for him till it was sick of love he tells it of the kindnesse of it's youth and of the love of it's espousals How it went after him in the wildernesse Jer. 2. 2 3. in a Land that was not sown and left all for his sake then it was Holinesse unto the Lord and the first Fruits of his encrease And saith well done my dearest spouse that thou keepest thy Garments clean thine Heart entire for me And as for thy backslidings under which thou labourest over which thou mournest against which thou strivest I have seen them and will heal them Thus do Christ and the Soul by the help of his Spirit maintain an Holy Dialogue between them Oh the sweet entercourse and discourse that is between them that the Soul saith let us build Tabernacles here what gracious heart doth not dance within at the thoughts of this Fellowship and may not say truely my Fellowship is with the Father and with 1 John 1. 3. his Son Jesus Christ whereas the converse of the wicked is with their sins and sinners like themselves these are the subject of their thoughts the Center of their Meditations and the object of their Souls delight the drunkard converseth and hath Fellowship with his Cups the unclean person with effeminate ones the covetous Man with the World and every sinner with his Dalilah but the Christian with his Christ Then in the next place they have communion with Christ by way of Partnership as the word signifieth that which is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I think may be called a forensical and civil Communion with Christ by way of Analogy and proportion Christ is the Souls his Divinity his humanity his natures person are the Soules All Christ all of Christ all in Christ are a believers for by Faith are they united to him and made one with him and so must partake of the fatnesse of the true Olive when it goeth into Christs Treasury Christs Ware-house and seeth his spotlesnesse his Righteousnesse his sufferings his death his Resurrection his ascension session at his Fathers Right hand it may say these are mine and common to me with Christ Christ is the subject of them and I the object of them the vertue and benefit of them is for me And of his fulnesse do and shall I receive grace for grace John 1. 16. As Husband and Wife may challenge an Interest mutually in each others person and property so may Christ and a believing Soul Oh the happiness of a converted Soul as Ahasuerus would Est 6. 9. have Haman proclame before Mordecai so may we say in this case Thus shall it be done to the Man whom the Lord delighteth to honour with the grace of effectual calling This is
the Lord to say not all men but all mine shall be called and as Christ in another case I speak John 13. 18. not of you all I know whom I have chosen And yet we must not first seek for Election and by that think to make out calling but must first look that effectual calling be sure and then there is no doubt to be made of Election If the former viz. calling like the premises be firme and good the latter viz. Election like the conclusion naturally followes We must begin at that link of the Chain at that round of the Ladder that is next to the Earth and so climbe to Heaven We can more distinctly see the Heaven by looking downward into a Well than by looking upward into the Aire Election is to be seen in the Copy rather than original 2. Some of all sorts Not all of every kind S. 2 but some of every kind calling is not restrained Genera singulorum non singula generum or tied up to a particular Rank and degree of people altogether God hath of all sorts in the Nursery of his Church all kinds of Trees in his Spiritual Eden He planteth the Cedar the Shittah the Myrtle the Oyle-tree the Pine and the Box-tree together There were brought into the Arke all Creatures in the general though not in the particular the kinds of them though not the individuums It is and may be a fit Embleme of the true Church of God The Lord calleth some of every quality and condition and yet for all this but a few chosen and made gracious he calleth some of both sexes some men and some women as Luke 1. 5 6. Zechary and Elizabeth some of great sâ—â—â—ure as it is like the Fathers of the first age of the world some of little stature and body 2 Cor. 10. 1 10. Luke 19. 3. Josh 2. Heb. 11. 31. as Paul and Zacheus some Free-men and some bond-men 1 Corinth 7. 22. Some that live out of the pale of the Church as Rahab others that live in the bosome of the Church as the truely converted Jews some Preachers for all Preachers are not converted the Lord convert the unconverted among them that while they Preach to others themselves may not be 1 Cor. 9. 27. cast away and some people as those that were wrought upon 2 Acts 37. 41. Some great sinners 2 Chron. 33. 12 13. as Manasses some lesse as Davids and others of whose sins before conversion we find little upon record in Scripture Some Children of bad Parents as Josiah the 2 Chron. 34. 1 2. Son of evil Amon as well as Children of good Parents as Manasses the Son of Hezekiah though this infringeth not that good observation that God keeps up his Church for the greater part of it in the Families and posterities of his Saints and Servants Some youths as Samuel began with God in his long Coats D. H. as one saith some in their elder years though the Examples of them be more rare some that lived in the former ages of the world and some that live in the latter age of the world we find in Scripture David a King effectually called Abijah a Prince Obadiah a Courtier 1 Kings 14. 13. 1. Kings 18. 3. The Elect Lady to whom St. John wrote his second Epistle Theophilus a Gentleman Rich Abraham Poor Lazarus Lois the Grand-mother Eunice the Mother Timothy the Grand-Child Philemon the Master Onesimus the Servant Luke the Physitian Zenas the Lawyer Simon Tit. 3. 13. Acts 9. 43. the Tanner Joseph a Carpenter Cornelius a Captain Lydia a Purple seller Dorcas a Seamster Jacob a Shepherd Aquila and Priscilla Tent-makers yea and the Jaylor in the Acts of the Apostles Acts 16. 30. The Lord calls some of all sorts and Sizes of all parts and Professions some of all times and tempers 3. The inferiour sort Though the Lord S. 3 calleth some of all sorts yet mostly and usually the common inferiour sort of people Not the very rich mighty ones of the world nor the beggerly poor as the Apostle tells the Corinthians For ye see your calling Brethren how that not many wise men after the flesh nor many mighty nor many Noble are called but God hath chosen the foolish things of the world to confound the wise And so goeth on 1 Cor. 1. 26 27. The seeds of grace most commonly I say most commonly Perk. on Revel c. 1. v. 6. mistake me not fall upon and thrive in the middle sort of ground the rich and wise ones of the world are too lusty a soile and Turn all to weeds the beggerly poor are too lean a soile and bring forth nothing but Briars and Thorns they being individua vaga a vagrant idle wretched loose kind of people incorporated into no Society either civil or Ecclesiastical as one long since very well observed Perkins Treat of callings and present experience gainsayeth it not height of wealth and potency depth of want and poverty are great obstacles to effectual calling and grace these do ponere obicem Barre the door against a calling and a knocking Christ which made Agur to desire the mean between the Pinnacle of dalliancing Prosperity and the pit of desperate adversity and to live in the middle Region where he might be neerest the Spirits breathings Two things have I required of thee deny me them not before I die Remove far from me Vanity and lies give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of my God in vain Prov. 30. 7 8 9. Fulnesse usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breeds forgetfulnesse and therefore the Lord gives his people a caution against it Deut. 6. 11 12. And what the Fruits are that grow upon the Root of abundance the Apostle sheweth plainly 1 Tim. 6. 9 10. Though God can put choice graffs into the stock of greatnesse and therefore counselleth Timothy to give a charge and lesson to rich men by themseves Verse 17. And highly commends the mean Verses 6 7 8. How few Examples in the word experiences in the Christian world of very poor ones savingly wrought upon a curse to be Vagabonds and Beggers Psal 109. 10. The blessing of the seed of the righteous to be kept from it Psal 37. 25. Not but that upon some extraordinary emergencies they may lie between the teeth of some biting hardship for a season and did not the Lord take care that there should be no beggerly poor among the Israelites Deut. 15. 4. Which is a Political Appendix to the eighth Commandment and is understood of extream poverty And wherefore Vid. Cal. Ainsw in loc were all the moral ceremonial and judicial Laws among them but to be meanes to Holinesse and props of Piety Not but that the Lord can work where and upon whom he
a good Wife makes a good Husband not but that suitable matches are best I think as for parentage portion proportion so for piety and that as I conceive the Apostle meanes marrying not onely with one that is a Christian but also with one that is Christs 1 Cor. 7. 39. where he speakes of marrying in the Lord yet when they are unequally yoked and pared they are to pray and endeavour for an Extract of vertue from a Contract of necessity some of you that read this unworthy piece may have found providency improving your match to your Soules advantage and you that are married and have a Godly yoke-fellow ear their precepts eye their practice listen to their counsels learn their good customes mind their sayings mark their goings observe their works obey their words Husbands and Wives do not forward each other to Hell but further each other to Heaven Let not your hands be imbrued in each others Soules blood but let your hearts be set for each others Eternal good and strive by your prayers single and sociated that ye may be heires together of the grace of life Some out of fancy and vanity have endeavoured to maintain that a woman hath no Soul but both men and women have immortal Soules and that ye shall know to your cost and woe or cure and neal The Lord grant the latter 2. By granting good education Grace in S. 3 age many times hath it's foundation in the training of youth Train up a Child in the way he should go and when he is old he will not depart Prov. 22. 6. from it Good Parents good Tutours good Masters good Guardians good Hosts with whom Children boord are a great mercy and many thank God for the time that ever they saw the faces of and had to do with such Did not Abraham Gen. 18. 19. read Divinity Lectures to his Family and did there not grow upon the stalk of his Instructions watered with the Dew of Heavenly grace Fruits of as eminent obedience to the Father of the Flesh and the Father of Spirits as ever was when Isaac was willing to offer his Gen. 22. throat to the Sacrificing knife Was not Isaac's Faith great as well as Abraham's the Sons as well as the Fathers Was not Isaac's life as dear to him as Abraham's Son to him and was he not coheir with his Father to the promises Was not Monica a fervent beads-woman and humble suppliant at the throne of grace for her Son Austin and was not the successe sweet A woman much in prayers and much in teares she was for him and without doubt Motherly-preachings went along with her prayers and teachings did accompany her teares and had she not the desire of her Soul Seeds of Instruction and teaching cast upon the heads of young ones under our charge may through the mostnings and irrigations of the Spirit sink into the heart take root and bring forth a great crop and large increase of saving knowledge and grace if not for the present yet for the future if not in the time that now is yet in the time that is to come even when Parents are dead and rotten Children while very young are to be learned the word of God though they know not the work of God experience sheweth that it is not in vain nor void Did not Timothy's being instructed in his Childhood in all pobability by his Grand-mother as well as Mother for Parents remote are many times as much conversant with and indulgent to their mediate Children as their immediate Parents and her indulgency was rectified by grace to seek his good in the best things Help to make him a Faithful man and a fervent Preacher 2 Tim. 1. 5. 3. 15. Nay were there not twins in the womb of Lois her care And was not the effect of it double She taught her Daughter Eunice and she learned of her Mother to teach her Son Timothy How careful were the Heathens that Children might have education morally good and shall Christians sit in the same forme with them Now how many Christians by name may sit at their feet and be taught more of their duty from them than yet they have learned to practice Plutarch wrote a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treatise of this on purpose Plato would have Nurses speak no foolish words to their little ones least such breath should infect them and such bad aire have influence upon them yet who regards this work or considers that from the neglect thereof as from a root of bitternesse springs that general Prophanenesse that is in the Christian world Master Baxter Third part cap. 12. S. 11. c. speaks very well of this in his Saints everlasting rest which is a very choice Book The Gentry teach their Children to follow pleasure the commonalty their Children to follow profit and young ones are ready to follow old ones This their way is their folly yet their posterity approve their sayings Selah It is to be noted Psal 49. 13. The very Heathens condemn this and yet Christians mend it not Crates the Philosopher said that if possibly he might he would willingly mount to the highest place of the City and there cry aloud in this manner What mean you my Masters and whither run you headlong carking and caring all that ever you can to gather goods and rake riches together as you do whiles in the mean time you make little or no reckoning at all of your Plut. Children unto whom you are to leave all your riches and do not most care more for the wealth of their Childrens outward man than for the health of their inward man such as one saith are like those that have great regard Ibid. to their Shoo but take no heed to their Face Some are headlesse and cannot others are heartlesse and will not By Generation men are temporal Fathers by education they come to be Spiritual Fathers and though it In anima sit extraduce be a question whether the Soul and Body come both one way or no yet it is out of doubt many times that the grace of the Soul may come from the Parents I mean yet Parents counsel teaching and tutouring may be Instrumental in the hand of the supream efficient thereunto Did not Hannah get her Samuel by praying And may we think that he that was brought in by earnest supplication was not brought up by early education That he 1 Sam. 10. 27. whom she took paines for before she had him she did not takes pains with when she had him That for whom she petitioned him she did not principle If you that read this can say by experience it is so blesse God for your Friends if not begg of God to make them your Friends Oh that Parents would bring up their Children in the nurture of the Lord and Children obey them in the Lord. 3. By procuring services By this means also S. 4 doth the Lord many times
the housholders hiring of labourers into his vineyard some Matth. 20. were called at the ninth others at the tenth and eleventh now had they died in the fourth fifth sixth c. hour of the day what had become of them then and so the theefe Luke 23. 42 43. upon the crosse that was converted had he suffred or been cut off before where had been his repentance it is true Gods determination cannot be frustrated but his decree fixeth as the end so the means and amongst means time as well as other things are the object of his purpose many had they died had never lived to grace many live that they may not die for sin many get up from the bed of sicknesse that they may attain the health of their souls many are delivered from the brinck of the grave that they may be brought into the bosome of God many sicknesses would prove mortal to the body but that God intends to be merciful to the soul the Lord delivers from going downward to the earth because he intends to draw them upwards to heaven and bids death to hold his hand because he hath purposed to have the heart He saith return ye children of men that Psal 90. 3. ye may be renewed as the children of God He many times spares the life that he may save the soul and gives more years that he may give more grace he preserves from drowning by water from burning by fire from distruction by a fall from death by a blow that he may principle them with piety furnish them with faith restore them by repentance grant them all grace and crown them with glory Reader if thou beest a Saint thy experience can bear witnesse to these words had not the Lord caused thy sun to stand still in the firmament and kept it from going down at noon hadst not thou gone down unto the pit and been swallowed up of hell and been as those that had been dead and damned long ago hadst thou died of thy dropsie been consumed with thy cough been fired with thy feaver hadst thou been mar'd with thy maim hadst thou sunk under thy sicknesse perished by the pox and fallen under the fury of any of thy distempers and casualties which thou hadst and didst meet with before thy conversion what dost thou think had been thy conclusion If thy disease had destroyed thee in thy natural condition shouldst ever have attained to a spiritual constitution hadst died a sinner on earth thou couldst never have been a Saint in heaven but the time of thy change was not then but since and God in mercy added to thy years that he might add thee to his Church Thou mayest take up the Psalmists words with a Psal 124. 1 2 3. little alteration If it had not been the Lord who was on my side when sicknesse and dangers rose up against me they had swallowed me up quick and left me as the object of deserved wrath but blessed be the Lord who hath not given me as a prey to their teeth blessed be the Lord that hath let me live to the day of grace the month of mercy the year of Jubilee that mine eyes might see the salvation Luke 2. 30. of the Lord. The Lord lengthned Simeon's time that he might see Christ in the flesh and thine that thou mightest see him in the spirit As for you that are not Saints who though you can say these things are so notionly yet not experimentally I pray that your particular experience may plainly prove and make it good that your life may be prolonged your days prorogued and the thred thereof be spun out and that the event may declare the end and the issue demonstrate the intention of the Lord to be the changing of your heart the altering of your nature and the sanctifying of you throughout in soul and body 6. By giving good acquaintance First the S. 7 Lord acquainteth with his people and by this means with himself an associate sometimes proves a guide to good they light by providence upon the knowledge of some good man or woman and by some means or other come to have society and intimacy with them Amicus animae custos dicitur who by their gracious words cordial counsels loving admonitions gentle reproofs win upon them and allure their hearts to God conversing Amicus vitae medicamentum is sometimes a means of converting He that walketh with wise men shall be wise Prov. 13. 20. A friend for the body may prove a favour to the soul civil acquaintance may be of spiritual advantage and from communion with Saints some come to have communion with the sanctifier How sweetly did the Lord bring about the acquaintance of Ruth and Naomi c. first the Lord sends a famine among the people but it proved a feast of fat things to Ruth then by that means drives Elimelech Naomi and their two sons into the land of Moab of those that were strangers to God these two sons marry there the wife of one of them is Ruth thus she comes acquainted with that family the men die only the mother and daughters in law survive that still here is religious acquaintance which was blessed to her Naomi was Naomi to her Ruth 1. that is beautiful comely or greatly moving as the word signifieth and so far wrought with Ruth that she would be of the religion of her mother in law and liked the God and People of Israel better than those of her own Ruth 1. â—6 Country Sometimes a chamber-fellow an intimate a neighbour a companion one whom Bonus sic malo connectitur ut aut pares redditur aut cito ab invicem separentur we journey or work or often have occasion to meet with that is godly may be a means of our good as bad companions are very pestiferous so good ones are very profitable graceless acquaintance draw others with themselves to hell and gracious acquaintance help to draw others with themselves to heaven good company may be a means of life and bad of death a good man studieth for the good of those he converseth with he prays Psal 119. 36. for their peace sorrows for their sins labours for their life cares for their cure perswades them to piety and seeks their eternal salvation Had not the Lord given thee such a friend he had never given thee so much faith had he not brought thee into such a mans society he had never brought thee into his own Sanctuary The goodnesse of thy company helped forward the goodnesse of thy conscience godly neighbours are accounted a grievous burden when they should rather be accepted as a great blessing they are looked upon as foes for speaking the truth when they should be loved as friends for touching the quick They are the best and onely company what ever the world thinks of them who are unworthy of them they are not the troublers of Israel but seek peace as
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
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
you may haplie make shift to passe the corps du guard of man and so to say the word that none can gain say you yet God can perceive your lisping and when you come to the passages of Jordan that lead into Judg. 12. 6. the heavenlie Canaan and shall say Lord let me go over and open unto me The Lord will say art thou not a sinner a rebel and an unbeliever and though thou say nay yet the Lord will find thee out and bid thee say Shibboleh which thou canst not do but instead thereof will say Sibboleh Thou canst say outward calling but not inward calling thou canst say common grace but not special grace thou canst say I am a Christian but thou canst not say I am a Saint There thou stammerest and stutterest and art not able to speak right Be not deceived God will not be mocked And is Gala. 6. 7. it not a most doleful and direful condition for a man to be in wherein he cannot say upon sufficient grounds my name is written in Heaven I am one in the Catalogue and list of the elected and chosen of God Whom the Lord chuseth he chuseth to holinesse to sonship now if these things be not in Homo praedestinatus est esse filius Dei Aquin. thee what hast thou to say for thy predestination It is true Gods people are many times under dark dispensations and their condition so clouded that with Paul and his company neither Sun nor Stars for manie dayes do appear Acts 26. 20. to them so that their hope of being saved is taken away but yet their condition is far distant from thine For they have the root though not the branch the habit though not the act Though they cannot through impediments yet they ought by Gods commandment to conclude his eternal loving thoughts towards them yet withal they have such a glimmering and see so much of land and discover the coast though but in a small measure that if put to their choice they would not exchange conditions with thee but as for thee that art in thy sins thou hast no right neither oughtest thou to conclude any such thing to thy self 2. If such do conclude they do but delude S. 3 themselves onlie Saints can make right syllogismes in this matter for mood and figure because themselves through the grace of God are in a good mood and they have the figure and image of Jesus Christ upon their hearts others can make paralogismes as the Apostles Jam. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is and are good or rather bad at fallacies which is the way of disputing altogether in the devils Schools and what a desparate thing is it for a man to cheat and bear false witness against himself in things of so great moment when he is forbidden such demeanour towards his neighbour in the ninth commandement Friend and Christian Reader you are full of conclusions and do abound with determinations of his kind yet wanting the inward and saving workings of the spirit you do but cozen and deceive your selves If you say you are chosen and are not called if you say you are purposed to life and are not prepared for life that your name is registred in Heaven and not your nature regenerated on Earth If you think you are the object of predestination and not the subject of sanctification you do erre in your thoughts and greatly mistake Hath your hope for Heaven no other staffe to lean on but the broken reed of Egypt Will that building last that hath no other foundation than the sand Hear what Paul saith If a man think himself to be something when he is nothing he deceiveth himself Gal. 6. 3. It is universally true in divine moral civil and natural things and very applicable to our purpose He that thinketh himself to be something in regard of predestination and is nothing in regard of effectual vocation deceiveth himself yet there is nothing more common with people than thus to do and this is the misery and the mischief of all that people will not be beaten out of these thoughts and sayings though there be not the least of reason for them To run upon mistakes in temporals may be great detriment but to do it in spirituals is like to prove grievous damnation Is thy condition ever the better for such conceptions Is it sufficient warrant for hopes and confidences to have nothing but the hand and seal of Satans delusions There is nothing will bring thee more woe and speaks thy condition more sad than these delusions It may be truly said of thee a deceived heart hath turned thee aside that thou canst not deliver thy soul nor say Is Isa 44. 20. Adulatio fallax crudelis est there not a lie in my right hand Deceitful flattery will prove destructive cruelty bottomless conclusions will prove bottomlesse confusion if the spirit prevent not by Scripture confutation and in the end thou wilt find this course but a counterfeit salve for thy sins a skinning of the sore and the devils breath to carry thee down the more swiftly and easily upon the tide and stream of temptation into the Vitiis semper serviunt blandimenta lenocinantur dulcia delictis gulph of perdition The Lord uncase this deceit for thee and shew thee the hellish and hideous face thereof Rational men will have a reason for what they think or do and should not Christians make the divine reason the basis of all their inward and outward motions It is most unsafe for us to enter into the labyrinth of predestination to pace it with our own feet to make particular applications of it to our selves without the clue of Scripture-reason and doth not that even in the text say Whom he predestinated them he also called If effectual calling say not Amen thy strong conceits have none of the spirit's seal If those that have true grace may have doubting fears concerning their predestination then thy certain thoughts without grace are but a deluding fancy If they may yet suppose their condition sad thou hast no reason to conclude thine safe Christ saith Woe when all men Luke 6. 26. speak well of you and doth not a woe also belong to such who think and speak well of themselves causelesly Deceits of this nature will prove like mountains of snow which with the heat of Gods wrath will dissolve into floods of sorrow 3. In the next place consider what contentment S. 4 can you take in any enjoyment whilest you are unchanged and so cannot make out that you are one of God's chosen What felicity in any temporal favour without this Health is the sauce of our morsels peace gives a rellish to our rest Plenty is a foil to our peace a cheerful spirit within is the quaver of our mirth without our enjoyments like loving brothers are mutual helpes to each other but an interest in God and a sence of that interest is the
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
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
to heaven If with your will you be carried down the stream against your will you shall at length fall down into the bottomlesse lake one precept from heaven should be of more force with us than all the patterns we meet with on earth If others damn themselves that is no sufficient warrant for us to do so too Those that are most wise for temporals are many times most fools for spirituals and though one would be willing to take their counsel for the one yet loath to follow their course for the other If we would set our watch let us take the direction of a true Sun-dial and not of others ill-paced watches If all the world should turn their backs on God yet it were thy duty though thou hadst no partner to set thy face toward the new Jerusalem It will be no diminution of sin or mitigation of sorrow that we have partners and confederates if you do as others do you must expect to fare as others fare others Exempla bonae vitae a Christo ab ejus actibus assumere debemus manners must not be our model unlesse they follow Christ and Christ's rule our hearts and lives must be printed not according to the copy of others works but according to the original of the word we must draw the picture of goodnesse not according to the rough draught of other mens ways but according to the exact plat-form of God's will Those that will swim with the world must accuse themselves if they sink with the world To pin our faith upon other mens sleeves is to pinion our wings and hinder us in our flight to heaven Whatever ye do saith Joshua Josh 24. 15. Yet I and mine house will serve the Lord. Though others be loose in their conversation yet we should be fixed in our resolutions Though others forsake God yet let not us forget our souls Other mens practises are too weak a bottom for us to venture our lives in in our voyage through the sea of this world to the holy land It is ill following of others unless we see they be in the way to grace and glory Though we see not others panting after the grace of God in Christ yet let us be pressing forward toward the mark for the price of the Phil. 3. 14. high calling of God in Christ Jesus Let their wisedom be what it will in other things yet here their policy usually fails Though they be never so much above us yet let it be no motive to make us contented without grace Though they satisfie themselves with external yet let us seek for effectual calling Though they fancy all will be well yet dear friend do thou fear all will be a woe without a work of grace 7. Wilful ignoration This is the last cause S. 28 in order that I shall speak to of peoples neglecting and not looking after this work and I can term it no other then wilful ignorance because they have the means though not a due measure of knowledge People are unacquainted with the grounds of Religion which keeps them from the knowledge of their own condition Though the Sun be up yet it is night with many Towns Families and Persons In this light age how many are there that see but little Many are like the Jonah 4. 11. Ninevites that cannot discern between their right hand and their left Catechistical principles are good helps to piety they shew the fall of man and the favour of God the curse by the first Adam the cure by the second How sin came in and how it must be got out They are maps of heaven of earth they portray God and us shew what we are by nature what we must be by grace if ever we would come to glory without the knowledge of our selves as well as of God we shall never come to good which made those that had no other but the Moon-light of nature to direct them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to magnifie that sentence Know thy self Ignorance of our lost state maketh us proud in De ignorantia tui superbia venit spirit and pride doth barricado the soul against grace Those that know not the quality and penalty of sin that know not how all came to be overwhelmed with the deluge of sin and to have the weeds of natural pollution wrapt about their heads and hearts that all are heirs to Adam's sin as well as sorrow those that know not the manner nor means of grace that know not the nature of faith and repentance and their own need of them all which are taught in fundamental principles of Christianity are not like to meet with a change Those that have not learned exactly these elements will hardly be able to spell out a work of saving grace How many are there who have need to be taught the first principles of the Oracles of God and yet scorn so low a work as this but let them know that if they be not well versed in their A B C they will Heb. 5. 12. hardly prove good Schollers in Vertue 's School and if they be not well suckled with pure milk at first they are not like to prove thrifty babes of grace If the foundation be not laid the building is like to prove but a sorry one it were well therefore if catechising private and publike were more in use little knowledge of God and our selves unlesse we get this Horn-book by heart and into our hearts without sound principles no saving proficiency be not too hasty to flie before thou hast got the use of thy feet future works have great dependency upon first works Many soar to the clouds with notional conceptions who never yet cast off the clouts of their natural condition and all for want of being principled But despise not thou the day of small things Grace is a practical knowledge of the nature of faith and not speculative of notions in the fancy Were people better learned in these things it would make them more able to make a right construction of their own estate They are as a glasse to shew us our deformity which if we did see we would more long for conformity to God Pretences to Christianity are little worth where ignorance of fundamentals beareth the sway And thus I have laid before you several causes that keep people in their natural condition and keep them off from effectual calling let us pray Lord by the hand of thy powerful Spirit roll these stones from the mouth of the grave that thy poor creatures may rise to grace I come in the next place to the third general propounded 3. Astonishing consequences There are S. 29 such sad things that do and may follow upon the neglect and want of effectual calling which may startle an heart of stone which if you take down and sweat upon they may through the concurrence of the Spirit conduce to the expelling and working out your great carelessenesse and neglect in
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
as are good They may weakly conclude sometimes but they do not wickedly conclude what an happinesse now is that for a man or woman to be in such a condition wherein if they have suppositions of divine acceptation they do not misse the mark when others do no lesse than hazard their souls by such thoughts If thou say thy sins are pardoned the Spirit will own thee in it and add the responsal and say thine iniquities shall be remembred no more To have right perswasions is a great mercy to have wrong is a great misery if you think God's countenance is upon you his covenant towards you your thoughts agree with the thing Due perswasions of comfort are the peculiar portion of the Saints 4. Certainty of union Such are indeed S. 5 united to Christ and are one with him What greater happinesse can there be than to be Prima unio hominis ad Deum est per fidem Aquin. one with the Prince of peace for poor glimmering stars to be united to the Sun of righteousnesse is no small preferment for empty cisterns to be partners with the full fountain is no mean advancement Saints are one with Christ not by identification but conjunction not by commutation of substance but by application of faith not by material commixion but by mysterious copulation for dust and ashes to be united to an immortal Mediator is a great matter Believer Christ hath not only united thy person to himself hypostatically but thy nature also mystically The neerest and strongest relations on earth are made use of as emblems to shadow out the noble conjunction between a Christian and his Christ in heaven When you were effectually called you were called into the lap bosome and heart of Christ You were called to be girt to him with the girdle of faith fastened with the knot of truest and indissoluble love Christ is in thee and thou art in Christ Christ and others are as far asunder as East from West and North from South whereas thou and Christ art as neer as may be Those must needs be safe that are so neer to Christ and must needs last as long as Christ Thou art also partner with Christ as himself so all that is his is thine By whom ye were called unto the fellowship of his Son 1 Cor. 1. 9. Jesus Christ Those that are converted to Christ are confederates with Christ those that are found in him have fellowship with him when Christ joyns souls to himself in a spiritual marriage he makes them a fair joynture of his whole estate He gives for a dowry to his Spouse no lesse than a part in his whole possession Where there is purification by Christ's spirit there is participation of Christ's merit and can the world afford a portion answerable to this What wouldst thou what canst thou have more than this Believing beloved soul know what thy state and thy priviledge is that thou mayst rejoyce in the Lord and that the joy of the Lord may be thy strength Can you think of this and not triumph can you have this in serious meditation and not be raised with joyful admiration If joy and comfort belong to any Est gaudium quod non datur impiis sed eis qui te gratis colunt then certainly to the Saints and if upon any then upon this account of their union with and interest in Christ Surely it cannot but make thee strain the strings one note higher in thy spiritual musick to think of this There is a precious Pearl called an Union This union with Christ is no doubt a Pearl of great price better than any that ever yet adorned the head of greatest Princes It is the choice flower in your spiritual garland the gloriousest feather in all your plume It is such a dignity that but a few attain unto The name of union is sweet the nature of it is advantagious of what nature soever it be whether natural civil c. It is the supporter and the safety of people and places What then is union with Jesus Christ fellowship with the Son and by him with the Father Therefore comfort thy self with this consideration thou converted soul 5. A special benediction To be effectually S. 6 called is a very great blessing Blessednesse we once had but by the fall have lost it It is the Load-stone of our desires but what it is or the way thereunto we know not yet through grace it is given in the work of grace which is 1. The matter of blessednesse 2. The means to blessednesse 1. The matter of blessednesse Conversion S. 7 without contradiction is benediction To be Si vis esse beatus esto immaculatus made a new creature is the blessing of blessings To be turned from ones sins is a blessing in it self So saith the Apostle Vnto you first God having raised up his Son Jesus sent him to blesse you in turning away every one of you from his iniquities Acts 3. 26. Some think blessednesse is to be found in mines of riches in mountains of honour others think to find it in the path of pleasure in the way of their own will But it is the gracious person upon whose head the Scripture sets the crown of blessednesse That saith not that the parted or potent that the wise or witty that the rich or riotous but that the pious are blessed that which all seek for thou hast found that which others would have but want thou hast and enjoyest in truth would you have more then blessednesse then real blessedness Thou mayst joy thy self for thy happinesse The Angels in Luke 15. 10 heaven clap their wings for gladness at the thoughts of thy blessedness in conversion If thy felicity glad their hearts shall it not comfort thine own If no greater curse than to be the Divels slave than sure no greater blessing then to be God's servant Theodosius accounted it his happinesse that he was a subject of Christ rather than that he was Soveraign of the East Let your condition be what it will otherwise the curse is gone the blessing is come to your door to your bosome if you be in an estate of grace Account not thy self unblessed because thou hast not every thing that thou wouldst have since thou hast that one thing that thou shouldst have Thou mayst well say The lines are fallen to me in Psal 16. 6. pleasant places yea I have a goodly heritage seeing thou art translated from the Land of the dead into the Land of the living Though others have got the venison yet thou hast got the benison Though others have got the world yet thou hast got the true wealth Though others have got the blessing of earth yet thou hast got the blessing of heaven Though they have the nether yet thou hast the upper springs 2. It is the means to blessednesse Effectual S. 8 calling is big with blessings pardon of sin adoption the promises glory are all the posterity
yet not the same faith 2. Now we come to speak of those things S. 15 that are more neerly related to effectual calling that are more like unto it then the former but are not it for every like is not the same 1. There may be a feeling of sin and yet S. 16 no faith there may be confession of sin and yet no conversion to God one may be brought so far as to acknowledge their impieties and yet never come so neer as to be acquainted with true piety Many confesse they have done ill who are not careful to do well there may be tongue-confession without heart-contrition Saul said I have sinned 1 Sam. 26. 21. Behold I have played the fool and have erred exceedingly and yet he had no grace One Nil prosunt lamenta si replicentur peccata may sensibly and yet not savingly say they are sinners recognition of sin without reformation of life is nothing many have stept thus far and yet are not got in at the narrow door many can say this lesson perfectly but they must turn over a new leaf before they can be sufficient Schollers This hath too pale a look to have ought of life within 2. One may have disquiet and terror of S. 17 conscience and yet never be effectually called There may be a kind of repenting and yet no kindly returning it may be a stormy day and yet no right showry day there may be an aking and yet no altered heart there may great pangs of spirit and yet no parting with sin There are those that have deep gashes in their consciences and yet do not bleed out their bad blood there are that have been brought into grievous straits and yet were never brought into a gracious state There may be attrition where there is not Attritio nullo modo potest fieri contritio Aquin. contrition many have been sorely amazed in their consciences who were never savingly amended in their conversations one may be plunged over head and ears into the bottome of the sea of vexation and yet never be bathed in the laver of regeneration one may be full of heart-paining dolour and yet never attain to God-pleasing duty Even wicked men may have undergone wearisome days and nights for their sins your conscience hath been all on fire and in a passion hath flown in your face your bones have been broken and anguish and horror hath siezed upon you for your sins you have roared through disquietnesse for your transgressions and have laboured as in the very fire for your abominations your heart hath been lanced it may be in every quarter but put all together and it amounts not to effectual calling Judas was tormented in his mind but never turned in his manners It is said he repented himself Matth. 27. 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the anxiety and disquiet that he found in his spirit upon the perpetration of his sin It is a gloomy dark winter with many spirits who never yet saw the spring of grace the water-spouts of trouble for sin may drop and fall upon thine head and yet thine heart be barren and unfruitful in the grace and knowledge of Jesus Christ 3. One may be afraid and troubled about S. 18 the committing of sin before they do commit it and yet be without a change one may be loth to that which yet they love there may be found some reluctancy in the spirit and yet at last no refusal of the sin It troubled Herod to think of beheading John the Baptist Mark 6. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay he was very sorry but his sorrow was not boyled to a right and due consistency he did fear but yet did fasten on his sin One may go with a sorrowful countenance and slow pace to the acting of some sins and yet have no grace To make a sowre face at the first taste and yet afterwards to swallow down to be squeamish stomached at first and afterwards with the Estrich to digest iron sins is not effectual calling Some startle at sin for present but soon come to settle upon it with quiet security This or that sin may go against thy conscience and yet thy conscience not be right It may be thou art afraid to touch the Snake yet makest a shift to lay it in thy bosome That conscience that never yet saw day may oppose the commission of sin and he that hath no grace may shrink at the thought of some impieties 4. One may love the truth in some sort S. 10 and be a defender of it and yet have no grace one may hold with the truths of Christ and yet not be a Christian in truth Thus it was with Judas and Julian before his apostacy One may stand up for the cause and worship of God with a kind of zeal and yet have no true fire in their brests So did Jehu when he said Come with me and see my zeal for the 2 Kings 10. 16. Lord. The stream may run swiftly and not be fed with a spring there may be an heat for the true Religion and yet no life within one may plead for the truth and not practice the truth those kiss truth many times who are unwilling truth should be King those may countenance the ways of God who never come into the way of grace one may be forward for God's cause and yet may lie Errat quisquis se veritatem cognoscere putat qui adhuc nequiter vivit Job 15. 16. under God's curse one may side with the truth and yet never be sanctified by the truth There may be a work of common vigour and yet a want of choice vertue one may gallop with a natural zeal and be a leader to others and yet gulp down sin as the Ox doth water till they be lost themselves zeal for the truth doth not always grow upon the stalk of grace 5. One may wish happiness and yet never S. 20 will holiness many think all is well if they desire to die the death of the godly though they care not for living their life many long for a good ending that never loved a good beginning and would fain dwell with the Saints in heaven that never forced how far distant they were from them on earth A desire of salvation is many degrees on this side sanctification It was Balaam's wish Let me die the death of the righteous and let my Numb 23. 10. Jude 11. last end be like his upon whom the Scripture sets the brand of impiety He was willing to bed with the righteous but not willing to board with them he would willingly have tasted of their second course but had no desire to touch their first course he exprest his affection to their eternal gaudies but had not appetite to their dayly fare he loved the sauce but loathed the meat Who is there that liveth never so ill but would be willing to die well If this were grace we should have
reformation there may be a doing of something and yet no soundness there may be a forsaking of some sin and not of all sin many are better than Vitam uniuscujusque conversâ— inchoatio blanda permulcet aspera medietas probat plena post perfectio roborat Matth. 27. 3 4 5. they were and yet not so good as they should be they have their conversation something rectified and yet their conversion is not right they only are truly holy that are wholly turned there may be a facing to the right and not a facing to the right about there may be a vomiting up some filthiness and yet the stomack remain filthy still Judas brought back the 30. pieces of silver and threw them down in the Temple of God but brought not back his heart to lay it down at the feet of the God of the Temple So Pharaoh at last condescended Exod. 8. 25 28. to let the people of Israel go sacrifice in the wilderness nay further he gave them leave to take their little ones with them which he denied before and yet we cannot make out that Pharaoh was truly changed men may leave some of their sins and yet not Exod. 10. 8 24. love the God of Sion they may stop some wide gaps and yet their hearts not be currently fenced with grace Thus you see how much there is that is not pure gold how many there are who if they be weighed in right ballances will be found too light many steps one may take and never reach the mount of true grace All these will prove but like waxen wings that will melt with the Sun's heat they look well but they have no life in them they bear a goodly port but they are not the power of godliness those that have all these qualifications and no more at the most are but almost Christians how many come short of these things and yet these things come short of grace 2. Affirmatively Having shewed what is S. 27 not effectual calling now we come to shew what it is and that two ways 1. Relatively by way of opposition 2. Absolutely by way of position 1. Relatively we shall shew what it is in opposition to those things that are not it S. 28 1. And first in opposition to those things S. 29 that are of the first rank 2. And secondly in opposition to those things that are of the second rank 1. For things of the first rank some of them 1. Not gifts but grace and sanctity in heart S. 30 and life are effectual calling and signs thereof Bonum gratiae unius est majus bono naturae totius universi Aquin. not common but special and saving gifts an ounce of true holiness is worth pounds of eminent gifts not good gifts but the gift of good a little true humility in the heart is more worth than a great deal of knowledge in the Non dona sed bona head a stammering prayer coming from grace in the heart is more pleasing to God than that which is more eloquent and hath no grace in it Though a soul cannot pray as it should do though it cannot speak but sigh yet if it proceed from the spirit it is acceptable to Rom. 8. 26. God The widows two mites were more than the great offerings the little grace that the Luke 21. 4. righteous have is better than the rich gifts that the wicked may have a drop of true grace is better than an ocean of common talents a lark is worth a kite 2. Not confidences of any kind but true joy discovers effectual calling 1. Such joy as proceeds from sorrow Assurances S. 31 are more strongly built when founded Fit plerumque ut in ipsis piis fletibus gaudii claritas erumpat John 16. 20. Mat. 5. 4. in the depth of humiliation Musick yields the sweetest strains upon the water saving and sanctifying comforts have usually a sable usher You shall be sorrowful but your sorrow shall be turned into joy Blessed are they that mourn for they shall be comforted 2. Such as is in the use of Sacraments word prayer and the exercise of graces or else it is S. 32 naught The triumphing of the wicked is short Job 20. 5. c. The joy of many comes in at a wrong door true spiritual mirth always loves to make use of spiritual means to contemn the ordinances and yet have strong confidences and presumptions is sadly to be suspected If the fire be not fed by this fuel it is a sign it was never fetched from heaven the stream of true joy runs always in the channel of duties and ordinances 3. Not to go according to conscience simply S. 33 but to go according to it as guided and inlightned by the word and spirit is effectual calling There is but one Law-giver and Jam. 4. 12. that is God the legislative power is not in conscience if conscience receive not its law Regula regulata priusquam regulans Conscientia bona est aula Dei habitaculum spiritus S. from God it cannot rule thee rightly conscience must be ruled before it can rule if the conscience be not good God keeps not his court nor hath the spirit its mansion in thy mind Conscience in God's people in the effectually called is not Lord paramount but acknowledgeth it self to be under the power of heaven 4. Not to take up this or that opinion c. S. 34 but to adhere to Christ to be of his mind and party is effectual calling Let the same mind Phil. 2. 5. be in you which was in Christ Christians must 1 Cor. 11. 1. be followers of Christ but of others no further Ego sum via veritas vita tanquam diceret qua vis ire ego sum via quo vis ire ego sum veritas ubi vis permanere ego sum vita than they follow Christ they are to wear the livery of Christ He is a true Saint that truly sides with Christ it matters not who are file-leaders and of the foremost rank of this that way if Christ as Captain go not before Parts taking is but faction Christ-owning is true faith He is the way the truth and the life as he hath said John 14. 6. To imitate Christ in his words and works is true grace He is the great Apostle and high Priest of our profession He. b 3. 1. As they said We know no King but Caesar so saith a gracious soul I know no King but Christ Him I desire to own for my Lord and Master 2. For those things that are of the second rank 1. Not confession of sin with the tongue but S. 35 confession of sin in truth argueth effectual calling the mind must bear a part in it as well as the mouth a noise may strike the ear Confessio peccatorum in corde ante quam os petat exauditur Psal 51. 17. Hos 7. 14. and never affect the mind so it
Angels he is like the Soveraign among his subjects the Sun among the Planets there is nothing in him but is a strong motive to love and a powerful invitation to affection 2. His affection to them They consider how S. 72 Christ hath loved them and this kindles the fire in their hearts that they cannot but love him again they have received love from him and this makes them render love to him He descended to earth out of love to the sons of Ama amorem illius qui amore tui descendit in uterum virginis 1 Sam. 14. 45. men and they cannot but ascend to heaven out of love to the Son of God The people expressed their love to Jonathan in standing between him and death because he wrought great salvation in Israel Upon the same account do Saints express love to their spiritual Saviour they say and think it is pity but love should have love he hath laid down his life for them and they think they can give no less then their heart-love to him but thou hast no love to Christ thou wilt not part with ought for his sake thou seest no such greatness in him that he should be liked no such goodness that he should be loved if thou have any love towards him it is but from the teeth and not in truth but common and complemental not cordial 7. Improving assurance The incomes of assurance such have from the Spirit make S. 73 them more dutiful to the Spirit they dare not turn the grace of God into wantonness if they hear a voice from heaven saying Thou art my dear son my pleasant child what vigour and life doth this put into them to make them lay out themselves for God It is marrow to their bones and health to their flesh the joy of the Lord is the strength of Neh. 8. 10. their souls intimations of God's love they use as invitations to a good life when the Lord speaks peace to their hearts they think they are bound to act piety with their hands if God speak peace to them they dare not Psal 85. 8. turn to folly peace of conscience with such is mother to piety in conversation if they have a sense of acceptance with God it makes them seek for more acquaintance with his ways when they have but a sip of this cordial how it fills them with activity for the Lord they desire not this Sun-shine to play in but to work in but as for thee thy confidences putrifie and breed corruption and thy security sin Thou thinkest thou art one Non sperare potest coeleste regnum cui super propria regnare membra adhuc non donatur of God's and shalt be saved and therefore takest liberty to thy self to fulfil the lusts of thine own heart thou hast then no grace yet this is the way of many wretched creatures if they can but fancy the sureness of their condition they fear not the sinfulness of their courses But this warm weather is not the prognostication of the divine Almanack it is one of the Divel's Errata's 8. Hating hypocrisie Such are sincere S. 74 not hypocritical Sincerity was part of Paul's prayer for the Philippians when he saith that Phil. 1. 10. ye may be sincere They have their inside and their outside all of one piece of all things hypocrisie goeth most against their stomacks they are what they would seem to be and they seem as they are As the Heathen said so is it here there must be nothing fained In amicitiâ nihil fictum aut simulatum Tull. and counterfeit in the friendship between God and a Saint Painters call the mixture of colours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption because whatsoever is mixed will more easily corrupt saith Plutarch If you be mixed you are naught if you be a linsey-woolsey Christian you are not of the right make God's people are not open Saints and secret sinners they are not all shew they have substance too if they were anatomized their insides would be found as white as their outsides their hearts as well as their hands are washed their spirit beareth a part in all they do the glory of God the salvation of their souls are the compasses they steer their course by glory credit reputation gain c. are not the white that they shoot the arrows of Religion at but it is far otherwise with thee as thou mayst easily perceive if thou take but a transitory view of thy self 9. Resisting custome Like living fish they S. 59 swim against the stream only the fish Elops swimmeth against wind and water so do these They are Antipodes to the world in their carriages And be not conformed to this world but be ye transformed by the renewing of your Rom. 12. 2. mind saith the Apostle What others are they are not what others are not they are they Contraria juxta se posita megis elucescunt follow not a multitude to do evil they chuse the strait way though they find no company their minds are contrary to the manners their courses to the customes their ways to the works their garb to the guise of the generality of the world Saints are singular other mens practices are no rule for their performances What Christ said of his Disciples then is true of them in all ages ye are not of this world Joh. 15. 19. the world goes west-ward these east-ward the world lies in wickedness these are up and doing the work of the Lord the world is sinfully secure these are seriously seeking the world lazy these labouring the world pursuing their gain these pleasing their God it matters not what crouds there are in the way of vanity these are content to go single in the way of vertue they go cross to the world not from passionate perverseness but from pious principles not from an humorous contrariety but from an heavenly conversion 10. Prizing communion Lastly they S. 80 make the enjoyment of God and Christ their summum bonum their chief good and prize communion with the divine being above all things The Lord is the portion of mine inheritance and of my cup thou maintainest my lot Psal 16. 5. Psal 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee How did David's desires reach to heaven The participation of God and Christ is the ultimate end of a gracious souls pantings and pains its thoughts endeavours contrivances have a tendency thereunto it makes this the end of its life and liberty the end of its desires and duties the end of its prayers and performances to enjoy its God and Saviour here and hereafter other mens thoughts affections labours are about transitory things and that whereabout men lay out the choice of their intentions and indeavours they make their chief good Thus have I finished this use of examination whereon I have insisted the longer and which I have diversified the largelier because it