not like that son in Matthew that said I go Sir but went not Fight in the field against sin as those that have taken the Lord's press-money stand fast in the faith against winds and storms as those that are rooted in Christ if you profess your self to be a Saint by calling and not by carriage if you profess to be converted by the work of God and be not conformed to the word of God what is it In all carry your self as one that is born of God as one that is governed by the Spirit 2. Faithfulness to their earthly friends You that have grace and are effectually called look after your relations and friends families S. 10 and company doing what in you lieth that they may be effectually called as ye are one flesh so indeavour that ye may be one spirit There is no right love if it be not demonstrated by a spiritual care you that are alive by grace O put on bowels of compassion towards your friends and acquaintance that are dead in sin Do these three things for them 1. Pity them 2. Pray for them 3. Preach to them 1. Pity them Bemoan and bewail their S. 11 condition Say with the Church in the Canticles We have a little sister and she hath no brests Cant. 8. 8. what shall we do for our sister in the day when she shall be spoken for Say I have a father brother sister mother husband wife cousen c. that are dear to me but I cannot perceive they are dear to God my loving friends but they have no living faith It is reported Plut. Mor. of the Egyptians Lybians c. that when their friends die they go down into the caves of the earth and deprive themselves of the light of the Sun because their dead friends enjoy Nihil ad misericordiam sic inclinat atque proprii periculi cogitatio it not So do thou pity the condition of any belonging to thee that are in spiritual darkness it is a condition to be condoled a misery to be mourned over none can tell the greatness of the misery but those that have tasted the goodness of mercy 2. Pray for them Be often at the throne S. 12 of grace for your friends that have no grace their state is such that there is need for them to be spoken for to the King of heaven One Xenophon in Plutarch said He never prayed that his son Gryllus might be long lived but that he might be a good man How much more should Saints thus pray for their relations and friends of one kind or other There are many that owe much to the prayers of their pious parents and friends say Lord make all mine to be thine let winged prayers make haste to heaven gates on the errand of your dear friends souls Real petitions may Oratio pura vacua non redibit be means to bring your friends to religious profession 3. Preach to them I mean private teaching S. 13 and counsel according to the sphear wherein God hath set you Teach your children Deut. 6. 7. admonish your friends exhort your acquaintance God makes counsel sometimes a means of conversion savoury admonition a means of the souls alteration do not spare right words it may please God to enliven them with force and vertue 2. To graceless ones and such as are not S. 14 effectually called Be you perswaded to look out for effectual calling and seek after it spread all your sails and flee away as fast from a natural condition as you can there is no safety in sitting still on natures seat Ob. But thou wilt say There are so many S. 15 sides and Sects I know not what to do Sol. Many indeed wil be of one religion because there are so many I shall here give two answers 1. Answ Thou mayst be of every part in a good sense 1. Thou mayst be a royalist for the King Christ and yet a Saint Psal 24. 7 8 9 10. 2. Episcopal the word signifies to oversee thou must oversee and watch thine heart with all diligence 3. Parliamentarian Thou mayst be one of and for the assembly of the first born Heb. 12. 23. 4. Presbyterian the word signifies elder so be thou an elder in regard of grace a grown man Ephes 4. 13. 5. Independent viz. upon all sublunary things and depend only upon God Psal 73. 25. 6. Anabaptist labour for a rebaptization for thy self and thine with the holy Ghost 7. Antinomian by the works of the Law shall none be justified 8. You may be of the family of love be much in love Rom. 13. 8. 9. A Libertine Rom. 6. 18. the Lord in mercy make thee such 10. A Perfectionist 2 Cor. 7. 1. 11. A Pointer Let all thine actions aim at Christ point at thy sins let thy finger be upon the sore keep to sound points and doctrines let them be founded upon Scripture for if the points you hold be not tagged with Scripture authority they will ravel out 12. An Antitrinitarian adore not the worlds trinity of profit pleasure and preferment 13. A Separatist viz. from sin 2 Cor. 6. 17. 14. A Seeker Isa 55. 6. 15. A Shaker or Quaker Hab. 3. 16. Psal 119. 120. Tremble at the thought of God's justice and power 16. An high Attainer Phil. 3. 12 14. labour after great things 17. A Ranter hast a mind to curse and swear do it spiritually Neh. 10. 29. Psal 119. 106. or to be drunk be so spiritually Psal 36. 8. the word signifies they shall be drunk with the fatness c. Ephes 5. 18. 2. Answ The more and the greater diversity of opinions and ways there are the more cautelous and careful thou oughtest to be to look after the right establishment of thy soul with grace Therefore notwithstanding look after effectual calling and as John 7. 37. on the last day of the feast our Saviour cried more earnestly so do I the more press this upon you this being the last day of speaking to this subject One of the Chamberlains of the King of Persia used to say to him every morning as he entred into his chamber Arise my Lord and have regard to those affairs for which the great God would have you to provide So say I to you Bestir you for the work of effectual calling for this is the will of God even your sanctification Oh let me prevail with you in the name of Christ it may be the last that I shall propound and the last that you shall hear What should you look after if not spiritual life what should you seek if not sanctity care for if not calling I shall back this use and so conclude all with these three things 1. Means 2. Manner 3. Motive Means The means I propound shall be by way of 1. Counsel 2. Caution 1. Counsel Make constant and conscionable S. 16 use of the ordinances of God reading hearing prayer meditation conference Read the Scriptures and good books dayly hear
some have that others have not they are beholding to the mint for it and not the mine to grace and not to nature It is the stamp of the image of the King of Heaven that makes any to passe for currant coine more than others those whom God intends to make Princes in his Kingdom hereafter he will educate and tutour by his spirit accordingly Those that run with the wicked unto all excesse of riot here shall in vain expect to be parted from them at the day of the resurrection Those that shall wear Kings Robs in Heaven must wear Saints Robs on Earth Many would fain differ from others at last that delight with them in the self same lusts many long to dye the death of the righteous but they are loath to live the life of the righteous Numb 23. 10. the heires of glory and of wrath are known and distinguished by their coates though both come into the world clad with the same home-spun cloth of natural pollution yet such as are Gods he will change their habit and make them garments of the well-wrought Web of Grace dipt in the blood of Jesus Christ Application of the means the Lord will Rea. 4 effectually call home his chosen ones that so S. 4 they may use all those meanes that he hath appointed to bring them to Heaven by The Lord bringeth to Heaven though not for nor because yet in the use of his own instituted means Therefore are we exhorted to labour to enter into the rest Heb. 4. 11. there are many rounds and steps in the spiritual ladder whereby souls must ascend to Heaven There is pious prayer right repentance hearty hearing serious searching much meditation filial fear careful caution none of which can be used and managed aright without a principle of grace no hand can well handle spiritual weapons but that of a Saint Though but one way yet many means to Heaven the working word sealing Sacraments feasting fasting which none can use spiritually but Saints No Heaven without faith they could not enter in because of their unbelief c. Heb. 3. 19. and to whom is it given to believe but to the effectually called There must be enduring in holiness or no entring into happiness he that shall endure unto the end the same shall be saved Math. 24. 13. and can they hold out in the wayes of grace that never set foot in Regnum coelorum vim patitur Luke 13. 29. them There must be a striving and pressing to get into Heaven and can they strive who have no life and is there life till conversion There must be a running in the heavenly 1 Cor. 9. 24. Psal 119. 132. Curramus sequamur Christum 1 Tim. 6. 12. 1 Cor. 11. 1. race and can they run the way of Gods commandements who never had enlarged hearts There must be a spiritual fighting which cannot be without a saving faith There must be a resisting of sin which cannot be without relying on Christ There must be an exact imitation of Christ which none can attain to but those that have effectual vocation from Christ Gods people cannot win Heaven and wear Math. 20. it yet they must labour in the vineyard and though they cannot work for it in the way of causality yet they must work before they come to it in obedience to Gods command It is true Heaven is not the wayes of the best performances and duties yet religious and gracious actings are the way to Heaven Though meanes have not a dram of merit in them yet the neglect of them bars and shuts up Heaven gate what God hath appointed as precedents of glory cannot be slighted withsin and danger and can any do them to acceptation without the spirit of sanctification operations must have suitable essences means must be trodden as the path to Heaven and the soul must have life before it can foot it in his way as a late worthy divine first treating of the new birth in the Mr. Ambrose his prima media c. next place layes down the means duties and ordinances wherein a Christian is to walk as in the path that leads from his new birth to everlasting life The second Part. CHAP. I. XIII The use and application of the whole THus I have done with the doctrinal part I come now to the applicatory part by S. 1 the help of the Lord I have run through these heads and now by the same help I shall endeavour to apply them to the heart I have hitherto been as it were building and rigging the ship in the Dock of explication it is time now that we launch it forth into the Sea of application that spiritual doctrine may be useful ministers must be careful that they be not useless the arrowes of the Almighty taken out of the quiver of his word must not be shot at rovers but at buts they must not be shot at random in the open aire but must be levelled and directed at the black of sin so have the faithful messengers of the Lord done from time to time when Nathan had first spoken to David parabolically he then speaks to him particularly and saith Thou art the man 2 Sam. 2. 7. and so doth Paul speak first generally and then specially Col. 1. 20 21. Ministers must rise in the practical as well as the comtemplative part of their discourses or else they Dr. Stoughton flye and fall with the lark as one saith If the bread and loaf of life be set forth and the Stewards of the houshold give not every one their portion shall they be advantaged If the leather be cut and the salve spread and not applied and fastened to the sore how shall the cure be done Now the sores and thoubles of the soul are these 1. The dulnesse of the understanding to which we shall apply information 2. The deadnesse and searednesse of the conscience to such we must administer the bitter pills of terrour and reproof 3. The disconsolatenesse of the spirit which must be remedied by the cordial of comfort 4. The deceitfulnesse and unskilfulnesse of the heart which must be rectified by notes and marks of trial 5. The perversnesse of the will and affections which must be healed by the lenitive of perswasions Therefore the uses we shall make of this point shall be these in order 1. Didactical or for Information 2. Catacritical or for Condemnation 3. Elenctical or for Reprehension 4. Paracletical or for Consolation 5. Diacritical or for Examination 6. Parenetical or for Exhortation And the dear blessed spirit be assistant to me S. 2 in my writing and you in your reading oh that these lines might be blessed to thy life Take heed thou loose not thy labour for in so doing thou mayst loose thy soul I shall endeavour to propound to thee nothing but the will of God I pray thee therefore turn not thy back upon it I should be loath for thy sake this book should come
Predestination 2. Vocation The Doctrine which naturally arises from these words and which I shall lay and set as the Foundation and Pillar of the ensuing discourse is this Those whom God hath predestinated Doc. to Life and Glory them he doth call S. 3 whom he had in his heart from Eternity them he brings to his hand in time whom he appointed to Salvation them he calls to Sanctification whom he Elected in Christ those he brings to Christ This is plain from other passages of Scripture as the 28. Verse preceding Who are the called according to his purpose First he purposeth concerning them then he proposeth to them and prevaileth with them 2 Pet. 1. 10. Give diligence to make your calling and Election sure There calling and Election like a loving pair go hand in hand and if calling make Election sure then it is sure that the Elect shall be called 1 Pet. 1. 2. Elect according to the fore-knowledge of God through Sanctification of the Spirit or rather ad Sanctificationem to Sanctification of the Spirit Est Bez. in loc enim hic Electionis finis for this is the end of Election though not all the end and if so then the Elect and predestinated shall be called for Gods Intention cannot be recalled The Method I propose for prosecuting this point and the order I shall observe in Anatomizing this Doctrine is this 1. I shall shew the kinds of calling 2. The nature of it or what it is 3. The parts of it 4. What is done in it 5. What graces especially first put forth themselves 6. The degrees or steps whereby it ariseth to perfection and is compleated 7. The concomitants effects and consequents 8. The parties whom God doth call 9. The time when 10. By what means 11. A few objections shall be answered 12. A few plain and familiar reasons given in 13. The use and application of the whole CHAP. II. 1. Of the kinds of calling 1. GOd is said to call men three wayes 1. By their particular names as Adam where art thou God called out of Heaven and said Abraham Abraham Gen. 22. 11. 2. To some special service and businesse as when he called Abraham to go into a strange Countrey 3. To some general Estate and condition and that is two-fold 1. Lesse general and common but to some as Paul called to be an Apostle and others Ministers 2. More general and common to all Christians Rom. 1. 7. called to be Saints And this also is two-fold 1. Uneffectual when they are not the better for their calling Many are called but few are chosen Matth. 20. 2. Effectual when the call of God takes effect upon their hearts and they obey it so that God may say as the Centurion Matth. 8. 9. I say unto this Soul Come and it cometh Now the calling that is meant here is that which is more general and effectual which you may conceive Simil. by this familiar resemblance I see a Traveller out of his way and in Jeopardy thereby I call to him Friend you are undone if you go on in that way and many dangers you will meet with all Come this way take my Counsel I will set you right Now if this man onely give the hearing and go on my calling is uneffectual But if he follow my directions then it is effectual and to purpose and the effect thereof is his going right safeguard and peace we are all like Sheep that Ps 119. 76. go a stray and silly Travellers that have lost our way God call's oh poor Soul whither art thou wandring Thou drawest back to perdition thy feet go down to death thy steps take hold on Hell Turn to the right hand take my Christ for thy Pilot a new heart for thy biasse hearken to me and depart not from the Words of my mouth if the Soul go on this call is uneffectual if it hearken and obey them then it is effectual and the Soul finds the effect thereof to it's welfare CHAP. III. II. What this calling is IT is a Work and the first special Work of Defin. Gods Spirit by the Ministery of the Word whereby a man or woman is brought out of an Estate of nature into an Estate of grace out of self to Christ and of vassals of sin are made Vessels of the God of Sion to walk strictly with him in the course of their lives to the peace of their Soules to the praise of the glory of his grace Col. 1. 11 12. Which hath made us meet to be partakers of the Inheritance of the Saints in light who hath delivered us from the power of darknesse and hath translated us into the Kingdom of his dear Son Where I suppose darknesse is not onely meant of ignorance which is one part of a natural Estate but also of sin in general which is sometimes called by the name of 1 John 1. 5 6. darkness wherewith as with a thick Cloud the whole Man is envelopped wrapped 1 Pet. 2. 4 5. To whom coming as unto a living Stone ye also as lively Stones are built up a Spiritual House an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ So likewise the 1. of James Verse 18. I shall a little unfold this rich hanging that you may have a more full view of it It is a Work not a Notion chimera fancy or conceit but a real Work It is the first Work upon the Soul Predestination Electio est amor ordinativus non collativus is without this within Predestination is in the heart of God this is Gods coming into the heart of Man that did ordain this doth order Sanctification for some distinguish it from Assemb Confes effectual calling though others do not and perseverance c. are after this before this marcheth in the Head of the Heavenly Troop and blessed Train of Gods Works upon the Soule It is a special Work not a common which the reprobate may have it is a distinguishing through Work not such a work as a Man may have and yet come short of the glory because short of the grace of God and be left many miles on this side the Region of happinesse it is not onely a saving but a truely Sanctifying Work as some distinguish and so Sanctifying as indeed saving not onely in that mean and potentially but in the end and actually It is the Work of Gods Spirit the posterity of the Holy-Ghost 3 John 6. 8. It is the blowing or breathing of the Spirit the Child of Heaven all the meanes in the World cannot make a Saint without the influence of the Spirit yet that works by the Word that is the Instrument in the hand of the Spirit for the new moulding of sinful hearts The Spirit and the Word go together the Spirit primarily the Word secondarily the one as Master the other as Servant And these Work not upon a part but the whole This Work is diffusive and
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
of Christianity but the fire and heat will soon take off all this Paint your Blossomes and Buds will fall with an easy gust you will go back by as many degrees as ever you went forward and though a Saint to seeming in youth yet in old age you may turn Devil yea sooner too and so make good Sancti juvenes Satanici senes the Devils Proverb if you be onely called and are not also effectually called artificial Religion and made Piety is never durable or long-lived rootelesse flourishes will soon be saplesse and hang their heads if the Garment of your Profession be not made of the Sempiterno and Perpetuano of true grace it wil soon wear out If you put not the woofe of an inward work to the warpe of an outward shew you will never make strong Cloth fit for a Saints back The power of Godlinesse will stand where the forme dareth not shew it's head True Saints prove Standers when others turn starters This is your happinesse ye Children ye Sons and Daughters of grace ye shall hold out and continue Let not this breed security and sloth in you but rather confidence and courage and caution Let 1 Cor. 10. 12. him that standeth take heed least he fall If you would stand take heed you do not fall if you would not fall take heed that you stand if you would be sure you must not be secure 10 Glorification The last effect or consequence S. 10 of effectual calling is glory and happinesse in the highest Heavens this I put in the last place as the greatest of all what can be said more than glory enjoyment of God beholding his face for ever And this belongs onely to the effectually called as in the Text Verse Whom he called them he justified and whom he justified them he glorified They shall as certainly be glorified as it were done already and this Peter also teacheth when he saith Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you 1 Pet. 1. 3 4. Here he speaketh of being begotten again which is all one with effectual calling and by that Inheritance incorruptible reserved in Heaven is meant no other than glory It is undefiled and therefore suitable to them it is incorruptible and cannot perish and therefore they need not fear it shall decay or be lost during their stay on Earth while they are at home in the body and absent from the Lord gracious ones shall be glorious ones Holy ones shall be happy ones The effectually called shall be Eternally crowned Those that have Sanctifying goodness in possession have saving greatness in reversion All the rest of the consequences of effectual calling before mentioned are not enough the Lord will also give Heaven as the perfection and accomplishment of them all He hath given grace and he will give glory and no good Ps 84. 11 12. thing will he withhold from them that walk uprightly O Lord God of Hosts blessed is the man that trusteth in thee that is called by thee The Lord called them to make them fit for Heaven for by nature we are as contrary to Heaven as to the way thereunto though we little think it and therefore have it they shall Giving Col. 1. 11 12. thanks unto the Father you see neither Peter before nor Paul now quoted can mention it without Doxology and we should imitate them Which hath made us meet to be Partakers of the Inheritance of the Saints in Light what is that but Heaven and how did he make them meet why that followes Who hath delivered us from the power of darknesse and hath translated us unto the Kingdom of his dear Son Colos 1. 11 12. What is delivering from the power of darknesse but the bringing of a Soul out of an Estate of nature which is done in effectual calling But as for you that are in your sins for all your challenge Heaven glory is none of yours this Scepter shall never be put into the sinful hands the Crowns of this Kingdom shall never circle the heads that are void of the right knowledg of Jesus Christ unrighteous ones shall not enter in at the Gates of the new Jerusalem living and dying in your sins you shall ever be excluded and shut out let the serious thoughts of it daunt thy Spirit and stop thy course Heaven is not for all Aula coelestis non suscipit nisi Sanctos pios onely for some it is the City House Mansion onely of the Saints amongst the Sons of men onely converted ones shall be Courtiers there CHAP. IX VIII The subject of effectual calling or whom God doth call IN the next place according to the method propounded I am to shew you who they are who the Lord doth thus call for they are not all but some not many but a few and this I shall comprize under three heads 1. His Elect Those whom the Lord hath S. 1 predestinated and elected to glory those he calleth to grace whom he hath chosen for himself those he calleth to himself Election was Praedestinatio est causa gratiae gloriae Aqui. therefore Vocation shall be Vocation is therefore Election hath been The one goeth before the other certainly followeth after whom he had in his heart by Eternal Predestination those he bringeth to his hand by timely regeneration The Text speaketh this plain Whom he did predestinate them he also called And v. 28. foregoing To them that are the called according to his purpose God Elected but some and therefore doth effectually call but some he calleth homeward many he calleth home but his chosen he calleth into the bosome of the Church even those that are rejected into the bosome of Christ onely those that are elected He calleth not all in the world but some out of the world Election and effectual calling though they keep not time yet they keep Company what the number of the one is that is the number of the other The calling of God hath it's bounds it's limits out of which it doth not passe The Lord saith to it as to the waves of the Sea hitherto shalt thou go and not further It is not tied to place Countrey manners parts gifts or the like but onely to the Elect whosoever are not Elect shall not be effectually called whosoever are Elect shall be effectually called The Lord knoweth who are his and he will find them out First their names are written in God's Book then God's grace is wrought in their hearts God first marks them and then moulds them First registreth them and then reneweth them first takes their names then turns their natures multitudes there are whose names are not in Heaven multitudes there are who shall never attain to true grace we may suppose
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
utimur quam amicitia of it more then the Heathen Oratour said of friendship water fire and aire are needful but this more Friendship and amity with God is most necessary yea it is before meat and drink for we may live here without them as Christ saith Man liveth not by bread alone Mat. 4. 4. Sensus est homines non vivere ex solis causis physicis quum Deus non sit illis adstrictus Bez. in loc but by every word that proceedeth out of the mouth of God For God is not tied up to natural causes but we cannot live hereafter without this for without holinesse no man shall see the Lord. Heb. 12. 14. It is one of the first steps of that Ladder which reacheth to Heaven and unlesse here thou first set footing there is no climbing the tree of life If you cannot produce new hearts my dear Friend and Christian Reader you shall never possesse the new Heavens If you have not this work upon your souls you can neither do nor have that which a Saint should do and have You cannot live to God nor upon God nor with God unlesse you live from God what though it do not purchase Heaven yet it prepares for it what though Heaven be not the deserved wages of grace yet grace is the desireable way to Heaven Oh sad it is that you should not know the need of it Tiberius Caesar said it was a shame that men of sixty years of age should reach out their hand to the Physitian to have their pulse felt because they should not be ignorant of the temper of their body themselves what a shame is it for men and women to live many years in the School of Christ and to know so little of the need of grace which is there constantly preached and pressed what Ignorantia sui initium omnis peccati a shame for men and women of yeers to have so little cognizanee of their own condition so little acquaintance with their own estate so little knowledge of their souls concernments as not rightly to apprehend the need of a change where almost is the man or woman that is truly sensible of the need of a new nature How hard a work is it to convince them thereof to work it into their heads to sink it into their hearts Did any that were bodily sick look after Christ when he was on earth for a cure but those that perceived their need thereof and we are soon brought to a sense of temporal miseries and by that to a sight of the need of a medicine but in spirituals through stupefaction we feel no pains and hence it is we care for no plaister or if people have some sense of the need of this work yet it is so faint and slighty that it makes them not fervent in seeking after and suing for it They have superficial thoughts that the thing may be good and commendable and it is well for them that are in such an estate but as for permanent and powerful thoughts thereof they have none They have not such thoughts as the Apostle had in another case of great moment A necessity is laid upon me yea and wo be unto me if I preach not the Gospel 1 Cor. 9. 16. So they cannot say a necessity is laid upon my soul yea and wo be unto me if I be not effectually called Soul thou dost not consider that without this Benjamin this child of God's right hand thou canst never see his face and that unlesse thou be regenerated and born again thou canst not enter into the Kingdom John 3. 3. of God that without the life of grace you have none of the love of God you consider not that it had been good for you not to have been born as Christ said of Judas if thou be not reborn to good that without this evidence you can have no inheritance without this wedding garment no acceptance If here you have not the communication of the Spirit 's grace you cannot have hereafter the participation of its glory if the whole world should be laid down as a pawn for you it would not prevail The Angels in Heaven that are without spot cannot stead you without this Ah if you did but know how needful it were you would grieve in spirit you would long and labour you would sigh and seek for it and find no rest in your spirit neither day nor night till God had turned your night into day you sin into sanctity you would never be quiet till you were spiritually quickned and would find no true contentation Corporis conversio si sola fuerit erit nulla in your mind till you had a total renovation of the whole man yea you would say Lord give me grace a new nature at what rate soever though it cost me all I have Thou mayst buy gold too dear but thou canst not buy grace too dear you would give all that you might have this gift bestowed upon you you would be importunate with the Lord and take no nay till you were called home into his bosome if you did but know the necessity of this work 3. Of the number of the called This is the S. 20 third thing whereabout peoples apprehensions are not right namely the number of the called those that are outwardly called indeed are numerous but those that are inwardly called are soon numbred People think that profession of Christianity and profession of Christ are of equal extent they think that all that have the word of grace in their eare have the work of grace on their heart that all are Israel that are of Israel that all that have the name of a Christian have the nature Rev. 3. 1. too not considering that the visible Church is lesse then Christendom and the invisible than the visible like a lesse circle in a greater Multi dicuntur esse in domo qui non sunt de domo There are many in the house of God who yet are not of the house It is day with many who yet did never see the sun up There are many that hear the voice of God but there are but few that obey it which made Isaiah to complain and say Who hath believed our report and to whom is the arm of the Lord revealed Isa 53. 1. And S. John also saith The whole world lieth in wickednesse 1 John 5. 19. There are but a few that are up and doing the work of the Lord the most lie still in the bed of sin there are but a few that have got open their eyes and are awake the most are fast asleep on the couch of security There are but a few that have cast off the works of darknesse and put on the armour of light the most are in the region of darkness and shadow of death bordering on the confines of that Countrey which is Terra del fogo a land of nothing but fire and smoak There are but a few
and lie in the womb of effectual calling so that thou mayst hear the voice of the Lord saying to thee as Isaac to Esau concerning Jacob I have blessed thee and thou Gen 27. 33. shalt be blessed From this mount Nebo from this top of Pisgah mayst thou view all the good land round about without conversion no man or woman can be blessed for the promises which are the seeds of blessings are made to grace Knowing that ye are thereunto called that ye should inherit a blessing No inheritance 1 Pet. 3. 9. without this evidence If the forgivenesse of thy sins the favour of God to thy soul be not a blessing what is now the work of grace upon the heart is the stair the ascent to this throne of happinesse Thou canst not get up into the tree of life and shake soul-satisfying fruit into thy bosome without this ladder Thou canst not attain to saving weal without this sanctifying work Thou canst never get to the top of glory without the staff of grace viruled with the righteousnesse of Jesus Christ Thou canst not be a loved Son unlesse thou be a living Saint many fondly presume and think to commence and take the degree of glory per saltum neglecting grace but it is the path the way thereto such as meet not with God in their heart shall never meet with God in heaven Thou that hast grace hast that threed which will undoubtedly lead thee into the bowre of blisse This compasse will not fail thee but bring thee to the port where thou needest fear neither billow nor blast Thy patent is signed and past whereby heaps and numberlesse sums of felicity are freely given thee out of the Exchequer of grace This gale will bring thee to the Isle of peace upon Beatus vir qui per poenitentiam ad meliora conversus est this silver stream thou shalt with safety slide into the bosome of the quiet Key This is the way the road to all the Scripture calls beatitude The fee simple of true blessednesse is given to the godly pious truly penitent soul 6. The spring of action You are now in S. 9 such a condition that you can act and do something for God Now thou art indued with a spirit that is quick and active like the highest element that finds no rest but in travel nor contentment but in the painful labours of worthy actions To do for the Creator is as great dignity almost as the creature can attain to to be instrumental to his glory to be subservient to his praise is a great preferment To be agent for God to be factor for heaven is a choice flower in a Saints garden a chief diamond in his diademe Now thou hast a talent to trade for God with such a principle whereby thou canst act some suitable part in his service The Apostle beseecheth the Ephesians that they would walk Ephes 4. 1. worthy of the vocation wherewith they were called Those that have life can do the works of living men and women for their living God When we are sick then we think what we would do for God if we were well Thou that hast grace art spiritually well and hast ability from God to work the works of God The wicked can neither think speak nor do for God when thou canst do all these things through that grace that God hath bestowed upon thee It is true nobility and the only Summa apud Deum nobilitas est clarum esse virtutibus advancement of a man or a woman to be fruitful in good works and duties towards God Thou hast cause to account it thy glory and thy crown of rejoycing that thou hast an heart or hand to move towards or do ought for God Those that are in their sins are dead and can do nothing Thou that art a Saint art alive and canst do something Thou canst be a means to promote the glory to predicate the greatness of the Lord. To be able to pray read hear speak believe oppose sin stand up in the behalf of grace is more by far then to be endowed with talents and abilities for temporal and secular undertakings One action done for God from grace is of more worth then all the atchievements of the most eminent without grace When David and his people offered freely to the building of the Temple he was much affected and taken with it acknowledging that he and they were unworthy to be dignified with ability of doing thus for God 1 Chron. 29. 13 14. 7. A sign of affection To be delivered from the Law of sin is a demonstration of the S. 10 love of God To be made willing to good is a manifestation of God's good will The souls love to God is but an effect of God's love to the soul We love him because he first Prior Deus dilexit nos â—â—â—us tantum gratis tantillos tales loved us 1 John 4. 19. Now those that are effectually called do love God for the Apostle joyns them together Those that love God and that are the called according to his purpose Rom. 8. 28. If the Lord's heart had not been towards thee he would never have drawn thy heart towards himself Where the Lord hath been pleased to hang out this sign of grace and a change thou mayst assure thy self there is store of love in his bosome toward thee The work of spiritual life in thee is the fruit of God's working love to thee Had not the Lord loved thee he would never have done thus for thee what cause of comfort then is there to thee who hast the love of God transcribed upon thy heart gracious dispositions flow from God's gracious affections and those to whom the Lord giveth saving and sanctifying grace are his Benjamins his darlings Those that can make out that they are in a living condition may conclude God's loving inclination If the Lord have changed thy nature and renewed thy heart thou mayst look upon it as a love-token with this posey or inscription I love thee freely In these clear waters of grace thou mayst see the smiling serene face of heaven In this book thou mayst read whole Chapters of God's good will And is it not a comforting cordial to know that one is in God's books in his favour Be glad and rejoyce for the Lord loveth thee one dram of God's special love is such a pearl that the whole world is not able to weigh against The Angel in his salutation to Mary Luke 1. 28 30. saith Haile thou that art highly favoured the Lord is with thee So may it be said to thee If Christ and grace be conceived and formed in thy soul it is a sign thou hast found favour with the Lord. 8. A singular condition There is no estate S. 11 like to an estate of grace There are degrees of honour in the world but this above them all and the divine Heraldry will give it the first place The Apostle
a great harvest of Saints Heaven is the desire of many when hell is their desert most desire the Saints paradise when but few care for the Saints piety many who prosecute their sinful lusts will yet earnestly petition for eternal life and would fain be triumphant that care not for being militant he is no right souldier that would wear the crown but is loth to fight to win the field desires of heaven are Non impetrat a deo bonum quod poscit qui ejus legi non obedit in vain unless there be duty on earth He that loatheth grace may yet long for glory yet such desires pass for current coyn with the unskilful multitude and having such desires they think that all is well with them 6. To take delight in and to be taken with the S. 21 preaching of the word is not grace there are that love preaching and yet care not for practice there are those who never were effectually called that yet may account a Minister in his work as one that sings a pleasant song they are content to hear the word of Ezek. 33 32. God but care not for the work of grace the word may please their fancy and yet not prevail with them for faith they may delight to hear the sound and never desire to understand the sense they may countenance the minister Quaerit anima verbum eui consentiat ad correctionem Mark 6. 20. and not consent to his message Such an one was Herod who feared John Baptist and observed him and when he heard him he did many things and heard him gladly and yet lived in his sins He heard the word but he did not hold it Many are taken with the parts and gifts of a Minister and it is that string that sounds sweetliest in their ear they may hear to fill their table-books and never fill the tables of their heart they may love to walk in the dew and soft showres of heavenly doctrine and yet provide that it shall not wet them to the skin one may delight to wait upon the best means and yet continue in their bad manners to be taken with the word and not taken by the word is not true conversion the word may sound sweetly aloft in the ear and never settle savingly below in the heart it may be musick to your sense and not meat to your soul 7. One may desire the prayers of God's S. 22 people and yet not be a Saint the prayers of the godly may be craved and yet their profession may be carped at Wicked men may beg their requests for the renewing of trouble but not for the removing of their temper they may desire an interest in their supplications and yet never imitate them in their sanctification Wretched Pharaoh desired righteous Moses to pray for him Intreat the Lord that there be no more mighty thundrings c. Exod. 9. 28. Moses was a great man in his books I 'le warrant and yet he was glad to make use of Moses beads Open enemies to godliness may yet be willing to have the help of the godly there needs no grace to make one desirous to have the Saints pass Thus it was with Simon Magus also who desired Peter c. to pray to the Lord for him that none of those things which they had spoken might come upon him Acts 8. 24. Those may crave the prayers of others that never had grace to pray for themselves others prayers and to desire the benefit of them is good but it is not grace 8. Nay even a wicked man may so far S. 23 deny himself as to justifie God in his punishing dispensations one may confess God's justice and yet continue in an unjust estate the heart that hath no grace may accuse it self and excuse the Almighty may lay the blame at its own door and vindicate the Lord's dealings Impunitum non debet esse peccatum and acknowledge its sufferings just because it hath been a sinner and yet never accept of the Spirit 's motions and calls to grace And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for The Lord is righteous and I Exod. 9. 27. and my people are wicked Now doth he as it were lie at God's foot who yet had an heart that would flie in God's face one may say they have deserved all that is come upon them and yet never sincerely desire the spirit of grace to come unto them one may say they are wicked in their ways worthy of wrath and yet never open to the Lord nor obey his laws many do thus stoop when they are in the snare and fetters who never knew what it was to be swayed by the soveraignty of grace 9. Yet further may a wicked man go There S. 24 may be an outward solemn mourning and yet no inward saving melting the eyes may open their flood-gates and yet the heart not weep carnation-tears one may afflict themselves on fast days and yet not affect a fast from sin Ahab had not true grace and yet 1 Kings 21. 29. he could grant thus much such was his humiliation that the eye of heaven took notice of it one may lie in sackcloth and yet have sin lodge in the heart there may be a bowing down the head and yet no breaking of the Quando sic poenites ut tibi amarum sapiat in animâ quod ante dulce fuit in vitâ jam tum bene ingemiscis ad Deum heart the outward man may be afflicted for sin and yet the inward stand affected to sin there may be solemnity in mourning and yet no sanctity in the mind one may spend themselves with fasting praying and weeping and not speed the work of grace in their souls the body may be brought down by such means and the soul not benefited nor builded up there may be an heavy countenance and yet no heavenly compliance 10. In the next place there may be a promising S. 25 of amendment and yet grace may never ripen in the heart there may be heat and sap enough to bring forth blossomes but no fruit Thus did Pharaoh and I will let you Exod. 9. 28. go and ye shall stay no longer Here were good words but no good works saying and doing are two things There is a fair tree that hath Natural Histor L. Veruulam double blossomes but bringeth forth no fruit many are free to promise but fast when they come to pay they are trees full of leaves but no apples they will say what God would have and yet do as themselves list like the son in the Gospel that said I go Sir but went Matth. 21 31. not They are very forward for subscription but as backward when it comes to action one may be a Christian in tongue and not in truth 11. There may be amendment in some S. 26 things and yet no grace There may be a partial and yet no perfect
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