may be in this case if the heart say not Amen it is nothing the tongue is to be the hearts interpreter It is a broken and a contrite spirit that is a pleasing sacrifice to God The Lord complains of his people that they cried not unto him with their heart when they howled upon their bed if the heart and the tongue be not confederates it is no right confession 2. Not a vexing for sin only but a change S. 36 from it argueth this work there must be not only trouble but also turning of the mind There is a word that signifieth the change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind which is not used for Judas his repentance but another Manasseh's and Judas his repentance did differ very much Judas was so far from being changed from Judam proditorem non tam scelus quod commisit quam indulgentiae desperatio fecit penitus interire 1 Sam. 10. 6 9. bad to better that he fell from bad to worse from sinning against Christ's humanity by treachery to sin against his divinity by despair It is with those that are effectually called as it was with Saul in another case they are turned into other men and women and God hath given them another heart than they were or had before There must be in the soul a motion to good as well as a commotion because of evil it is duty not dolour only that makes and marks a Saint 3. A gracious heart is troubled at the commission S. 37 of sin because it is sin and done against God and in his sight How shall I do Gen. 39. 9. this great wickedness and sin against God saith Joseph Herod was troubled about putting Oderunt peccare mali formidine poenae oderunt peccare boni virtutis amore John to death only for fear of disgrace c. which might come upon him for taking away the life of such an eminent Preacher as John Baptist was Some are afraid to sin for fear of the rod others out of love to the rule the wicked dread the vengeance that follows sin but not the venome that is in sin 4. An heart effectually called loveth the S. 38 truth for it self because it is like God who is truth it self others for their credit profit or to be seen of men Jehu's fire of zeal was to warm himself by it was for a crown or he would never have skipped so high toward heaven But a godly soul is zealous though to its disadvantage I will speak of thy testimonies also before Kings and will not be ashamed Psal 119. 46. It is zealous out of the love it hath to God and his ways not out of sinful passion but sanctified affection 5. An heart effectually called desireth the S. 39 holiness as well as the happiness of God's people and doth as earnestly breath after sanctification as justification or glorification Create in me a clean heart O God and renew a right spirit within me Psal 51. 10. It is for the white as well as the red robe and makes as many prayers for purity as for pardon against the power as against the penalty of sin and when it desires heaven it is upon this account as much as any because it hopes it Nunquam justus arbitratur se comprehendisse nunquam dicit satis est shall be freed from its sins and shall not meet with the Cananite and Hittite in that land it hath insatiable desires as it were after grace and thirsteth exceedingly for these streams it accounteth holiness its great happiness and its glory in heaven to consist in conformity to God as well as communion with God 6. A gracious heart delighteth in the preaching S. 40 of the word because it receives good thereby and because the word meets with its sins It was not so with Herod for then he would have reformed his incest Mark 6. 17 18. A godly heart loveth the word because it is a corrasive as well as because it is a cordial the word is welcome to them when it frowns upon them as well as when it smiles upon them in its condemnations as well as its consolations 7. When converted souls desire others to S. 41 pray for them it is that they may have grace and that their corruption may be healed Jam. 5. 16. it is that sin rather than that sorrow be removed Pharaoh and Simon Magus desired others to pray for them that judgements might be removed or prevented A godly heart accounteth sin worse than evil and the worst of evils it desires an interest in the Saints prayers to perfect conversion and not only to prevent confusion and that the object of the Saints petitions for them may be spirituals rather than temporals special rather than common mercies it looks at God's glory as well as its own good in such requestings and if you ask such an one for what shall I speak unto the King of heaven for thee It will answer for the life of my soul for the slaying 2 Kings 4. 13. of my sins for the increasing of my grace that I may walk worthy of the Lord unto all pleasing 8. A man or woman truly called so justifies S. 42 God in his dealings that it doth improve afflictions and get good by them and can say with David It is good for me that I have been afflicted that I might learn thy statutes It hearkeneth to the voice of the rod it is willing to receive instruction by the rod of correction It so justifies God that it wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam 3. 22. condemns it self even to the pit of hell acknowledging it to be the Lord's mercies that it is not consumed It justifies the Lord when the stroak is off as well as when the stroak is on it justifies the Lord from a sincerely loathing apprehension of its own vileness and unworthiness 9. Such mourn inwardly as well as outwardly S. 43 they rend their hearts rather than Joel 2. 13. their garments their heart runs as well as their eye they mourn truly for their offences as done against Christ and the grace of God Zech. 12. 10. Isa 58. by him outward mourning only God condemneth Many weep with an Oynion when their rocky hearts do not melt many mourn in habit for their dead friends and it may be Non discordet cor tuum a facie tuâ rejoyce in heart But it is not so with such a soul but when it addresses it self to the duties of mourning and sorrow it acquaints the heart with it and invites it to this service and will not be satisfied without its presence the fountains of the great deep of its spirit are broken up its sorrow not only descends from the eyes but also ascends from the heart so that it can say with the Church of God My bowels Lam. 3. 20. are troubled mine heart is turned within me for I have grievously rebelled And with Jeremiah My bowels my bowels I am
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-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
sins behind thy Back It 's former feares are now set in Peace it's objections silenced it's doubts answered The Lord Jesus hath kissed it with the Kisses of his mouth and so given it information of his good liking intimation of his great love that now the Soul beginneth to hold up it's Head and to walk with some Heart refreshing confidence It saith now as the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found I have found Jesus Christ the Pardon of my sins that I have long sought desired Prayed and been careful for O welcome day and warming season now the Sun of Righteousness ariseth upon me with healing under his Wings and this is the second or reflect Act of Faith the Faith of evidence which God usually giveth in the Work of Effectual Calling and first conversion to some more to some lesse with some he wholly undraweth the Curtain and letteth in the light fully upon them and granteth them such discoveries that Acts 7. 56. with Stephen they can say They see the Heavens opened and Jesus as Intercessour standing on the Right hand of God and with David Ps 30. 6. In my Prosperity I said I shall never be moved To others the Lord sheweth but his Back parts as it were in comparison of what some have before the Soul had Wormwood and Gall mingled with it's Drink But now it hath Nectar and Ambrosia the sweet Hony-dewes of grace distilled to refresh it and some but sip others have large draughts some but kisse the Cup of consolation others are permitted to drink more freely of the River of Psa 36. 8. these pleasures and are abundantly satisfied with the fatnesse of Gods House Some have more and some have lesse of these Apples these Flagons and with some this Sun-shiny day is longer with others shorter 11. Contrition Upon this there followeth S. 12 a further melting and dissolving of the Heart which ariseth from a more clear apprehension of Gods Love to the Soul in Christ Pardoning and forgiving it's many and mighty sins whence is it saith the Soul that the Lord should come thus to such an one as I am and then it 's Heart is affected with sorrow for it's sins against that God who it seeth did intend so great good to it sence of love drawes forth the Heart in a melting way for miscarriages Oh saith the Soul It is a lovely sweet precious gracious redeeming saving Christ that I have sinned against It is sorely troubled to consider and think that all it's sins have been against that God that Christ whose rich grace it hath so sweetly experienced in inviting drawing prevailing with it and forgiving it's sins This is a sweet showre a kindly lamenting an ingenuous mourning And converted Soules can say that this is as strong as any kind of mourning whatsoever though not so desperate yet as affectionate The Lord promiseth Zech. 12. 10. That they shall look upon him whom they have pierced and shall mourn for him and be in bitternesse as for ones first Born And there shall be a great mourning as the mourning of Hadadrimmon in the Valley of Megiddo Alluding to the great mourning that was for the losse of good King Josiah so when the Soul considereth that it is Christ that it hath pierced by it's sins it 's vain thoughts it 's wretched words sinful communication and gracelesse conversation then are the Floudgates of sorrow set open and it's heart-stings are turned to doleful Lacrymae in the highest pitch we have an instance of this nature Luke 7. 38. that poor Woman shed so many Teares that she washed Christs Feet with them and it is said she was a sinner and that in no mean degree Now it is judged and supposed that this Woman Burg. of justification pag. 269. 270. had already some sence of Pardon and comes to Christ for the increase of it and out of that sence of Pardon weeps and laments thus at Christs Feet for her many sins for many they were as Christ saith Vers 47. the goodnesse of the Lord leading her to Repentance so David in Psalm 51. sweetly expresseth his sorrow and repentance and this was after the Prophet Nathan had told him that his sins were Pardoned This I conceive to be the second part of Gospel repentance accompanying the Faith of evidence of which we spake before this sorrow is of great account with the Father these Teares are precious in his eyes he put 's them in his Bottel or rather Cabinet for Jewels 12. Conversation Lastly the soul Acts for S. 13 God walketh in the way of Holinesse path of sanctity and it's Face is set for Heaven now it begins to go upon it's Legs now all that it is and hath is set on work for God Now that it's Heart is enlarged by the grace of God it runs the way of his Commandements Now Ps 119. 32. it 's love Acts towards God The Virgins love thee Cantic 1. 3. It 's desire is after him it 's memory conversant about him The desire of our Soul is to thy name and to the remembrance of thee With my Soul have I desired thee in the night Isai 26. 8 9. We will remember thy love more than wine Cantic 1. 4. It 's thoughts and Meditations are of the best things The gracious Soul delights and Meditates in the Law Ps 1. 2. of the Lord day and night It 's Tongue speaks for God The mouth of the Righteous speaketh wisedom and his Tongue talketh of Judgement Psal 37. 30. It 's eares hearken to Gods counsels Thine eares shall hear a word behind thee saying this is the way walk ye in it Isai 30. 21. It 's eyes look off from evil and look on that which is good Turn away mine eyes from beholding Vanity Psa 119. 37. It 's hands Act for Gods glory It stretcheth not out it's hands to Ps 44. 20. a strange God In a word as before It yeelded its members Servants to uncleannesse and to Iniquity unto Iniquity even so now it yeelds its members Rom. 6. 19. Servants to righteousness unto Holiness These are the Fruits of the former workings of God upon the Soul the streames of that Fountain the Branches growing upon that Root assoon as the Soul is changed it changeth it's wayes it's works it's courses assoon as the Soul is thus hatched and fledged it gets upon the wing and away it flieth towards Heaven so it was with Paul assoon as ever he was converted and effectually called he is up and doing he Prayes is Baptized Preacheth and proveth Christ Act. 9. 11 20. Act. 22. 16. A Man or Woman when these workings have passed upon them manifest a change outwardly to Man as wel as inwardly to God Now are they running in the heavenly race labouring in the Spiritual Vineyard fighting the Christians fight doing the will of God keeping the sayings of Jesus Christ working out their Salvation with fear and trembling many pretend to have a
the seeds plant the slips of grace There is a latter spring but that is not so good In youth are the white houres the Golden seasons Marriages are most in younger time so are Spiritual Contracts with Jesus Christ David was good when young Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3 13. 2 Kings 22. 1 2. Discipulum minimum Christus amavit psurimum Eccles 3. begin Psal 92. â—3 1 Pet. 2. 5. Nullum tempus occurrit Regi Prophet Timothy a young Preacher Samuel began with God betimes Abijah good when a Child so was Jofiah John the youngest of Christs disciples and most beloved for he leaned on Christs bosome There is a season for every thing under the Sun saith Solomon then certainly for grace and Soul-affaires there is a time to be Spiritually born to be planted in the house of the Lord to kill the heart of sin to heal the hurt of the Soul to be built up a Spiritual house to lament for sin to laugh in a sence of Gods love to embrace Christ and refrain from embracing sin to love vertue to hate vice It is true as no place so no time can prescribe against the King of Heaven and Earth yet in this season doth the Spirit usually breed and bring forth its young This is Gods more common order which he can alter when he pleaseth and this time he seemeth to take for these reasons 1. The excellency of firstlings 2. The probability of a change 3. The necessity of service 1. The excellence of firstlings The Lord doth S. 3 this that he may have the first Fruits in which he delighteth First fruits are savoury meat such as the Soul of the Lord loves the first of our Estate our health the first of the day the first of Prov. 3. 9. the week the first of our life the first in regard of time in regard of dignity is to be the Lords In the time of the Law the Lord challenged the Exod. 34. 19 20 23. first of men of Beasts of the Fruits of the Earth How welcome is the Primerose to us because it cometh forth early ye creamy mornings and not the flotten afternoons are of great price we are loath to take into our services of those that have been worn up in others imployments and will the Lord think we accept of our drie bones when the Devil hath sucked R. Jun. out the Marrow as one saith wittily and yet this is the way of the world the common course The first and best not last and worst is to be given to God The morning rather than the evening the Spring rather than autumne Monday rather than Saturday our flourishing rather than our fading dayes are to be devoted to the Lord and such Sacrifices smel sweet in his nostrils The Lord loveth to be served in the first place to have the chief of our strength the choice of our ability The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself that we passe the flower of our age and never seek for Marriage with himself It is dearly delightful so purely pleasing to begin with wisedom when we begin with the world that a gracious promise is made to it I love them that love me and they that seek me early shall find me Prov. 8. 17. An early new heart is a rich Pearl timely grace finds great grace in the eyes of the Lord. God calleth and careth for early Piety the Blossomes Buds Fruit of Godlinesse in younger years is grateful to him a young man or woman green all over and putting forth the tender shoots of grace is Jehovah's darling a youth Saint or a Saint youth is the Benjamin the Son of the right hand of the most high his dearest Joseph as the apple of his eye written in his heart and wrought on the palmes of his hand by the engravings of love such indeed are his chosen his choice ones his loved his loving his lovely ones Thus then you see God is in love with early goodnesse to give grace at all times lieth in his hand to receive grace betimes lodgeth in his heart 2. The probability of a change This is the S. 4 second reason Young ones are more likely to be wrought upon grace in youth is most like to be grace in truth soon grace is likest to prove sound grace and early goodnesse hath a probability Quo semel est imbuta testa c. 2 Kings 22. 19. to become ever goodnesse the twigs of youth are more tender when the grown boughes of age are more tough young ones are more plain and simple when old ones are more plicated and subtle The heart is deceitful above all things and desperately wicked who can know it Jer. 17. 9. These words are a fit measure for the hearts of all for young hearts and old hearts are hard and naught but yet the older they grow the worse they grow and the more unlikely to be mended as the expression of the Holy-ghost doth warrant Can the Aethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil Jer. 13. 23. It is true the spirit of God knoweth the things of a man as well as his own spirit yea more of man than man doth of himself and hath line and lead wherewith it can sound and reach the profundity Jer. 17. 10. of wickedness and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart notwithstanding all the windings and turnings that are in it The Lord hath a fountain wherein he can wash Black-moors white he hath soap and nitre wherein he can take out spots of the deepest stain yet aged inveterate customary sinners contract more rust more filth which calls for more rubbing more filing A tree long rooted may be pulled up yet with more ado than a plant of a years growth As Mr. Bridg. a godly Man illustrates this by Christs raising to life several that were temporally dead as Jairus his daughter to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled and the widdows son of Naim who was carried forth to be buried to whom may be resembled such sinners as have broken out into more notorious wickednesse and have stood in the way of the ungodly and Lazarus who was laid John 11. 41 42. 43. in his grave and nigh unto stinking to whom may be resembled great sinners that have continued in their sins a great while all these Christ raiseth up one as well as other but with various dispensations the first with a touch of his hand the second with a work and a word a touch and a call the third and the last in a more solemn manner first speaking to his living father then to his livelesse friend and that not with a low but
pained at the Jer. 4. 19. very heart my heart maketh a noise in me 10. A godly heart promiseth amendment out S. 44 of its hatred to sin and love to goodness it seeth an excellency in God's ways and therefore Pacta semper promissa sunt quae vi non facta sunt its heart is toward them I have sworn and will perform it that I will keep thy righteous judgements Psal 119. 106. They were righteous judgements and therefore David's affections did run out towards them others promise amendment for fear of judgement as a maid may be forced to give her consent to marriage for fear of being killed Those that are effectually called see the beauty of God's ways and so fall in love with them their resolutions stand upon a right foundation they are not from fear but favour not from force but faith 11. One that is effectually called reformeth S. 45 in all things not only in the greater but also in lesser sins it taketh its leave of and parteth with every sin its sinful thoughts as well as sinful words its sinful words as well as sinful works It banketh and avoideth not only the miry dirty way but also the washy way and betakes it self into the paths of piety the least as well as the greatest commandment finds good entertainment with it It is the commendation of that pious pair Zacharias and Elizabeth that they were both righteous Luke 1. 6. Non attendit verus obediens quale si quod praecipitur hoc solo contentus quia praecipitur before God walking in all the commandments of the Lord. Mark in all the commandments They did not pick and chuse every commandment was a sweet smelling flower to them and with delight worn in their bosome a godly heart doth not harbour any sin nor hide any lust in a secret corner of its soul it turneth every evil thing out of doors though it were its darling 2. Absolutely and by way of position Now we shall shew what effectual calling is more S. 46 absolutely and positively we may try whether we be come into the new Jerusalem by our passing through the 12. gates which we mentioned in the beginning If you have ascended by those 12. steps you are in the bosome of Christ but because we have spoken to them already I shall only contract them into these 5. formal acts of effectual calling or conversion lightly touch them and so pass on to other demonstrations 1. Sight 2. Sense 3. Seeking 4. Setling 5. Submitting 1. Sight Hast thou ever seen thy sins Hast S. 47 thou such clear eye-sight as to distinguish good from evil and evil from good Have you viewed your self round about and turned your ways upside down to take notice of all the faults in them as the word in the original signifies in Psal 119. 59. Hast thou spied the Errata's of the book of thine heart and life 2. Sense Have you had a sorrowful sense of S. 48 your sins are you troubled at the thoughts of your ways Hath your heart been broken for breaking God's commands Have you had dolour in your spirit for your departing from the Lord Hath your heart been wounded and your soul melted within you because of your transgressions 3. Seeking Hast thou sought for a place to S. 49 cast anchor in for a haven for thy soul Hast thou looked out for a plaister for a remedy Hast thou looked out for a place whereon to lay thy head Dost thou seek for a Tabernacle for a sheltering place from the heat of the Sun Dost thou long for a Saviour for a Mediator and peace-maker between God and thee 4. Setling Hast thou setled thy self upon the S. 50 foundation art thou built upon the rock Christ Hast thou rolled thy self upon him by faith Hast thou forsaken thy self and fastened upon the Son of God Hast cast thy self into his arms dost lean thy self upon his righteousness dost thou give up thy self to be saved by him and truly cast the burden of thy soul upon him Is he precious in thine eyes Art married espoused united to him Canst willingly adventure thy self with and upon him Si cibum quaeris Christus alimentum est Dost feed upon this bread of life by true justifying faith Dost stay thy self upon his satisfactory sufferings 5. Submitting Art willing to be ruled by Christ to take him for thy Lord and King as well as thy redeemer Art willing to be guided and led by his Spirit Canst thou say other lords Isa 26. 13. besides thee have had dominion over me but for the time to come by thee only will I make mention of thy name Art willing to leave all and follow the commands and walk in the way of Christ Art willing to take his yoke upon thee and learn the lessons of piety which he teacheth Dignus plane est morte qui tibi Christe recusat vivere thee Are his ways pleasing and not irksome to thee dost covenant and engage to be his servant for ever art willing to be washed hands and feet all over Is thy course altered and thy carriage changed art become another man another woman If these things that 2 Pet. 1. 8. I have mentioned be in thee and abound thou art not barren nor unfruitful in the saving knowledge of Jesus Christ but if these flowers come not up the seeds of grace are not yet sown in thine heart S. 52 Now we come to make further trial of effectual calling by the effects and fruits thereof shall search for the beating of the pulse that thereby we may know the temper of the heart Be very serious friends Christian Reader in the searching of thine own heart no longer defer it of all things in the world it most concerns us to know whether we be effectually called in an estate of grace or no. One that is truly converted may be known by these fruits By 1. Opposing sin which is seen in these four things 1. Spiritual contention 2. Impartial prosecution 3. A tender conscience 4. Timely caution 2. Obeying the Spirit 3. Submitting to trial 4. Confiding with fear 5. Moving towards God 6. Affecting 1. The word of God 2. The Son of God And that 1. For his perfection 2. His affection 7. Improving assurances 8. Hating hypocrisie 9. Resisting custome 10. Prizing communion 1. Opposing sin An heart effectually called S. 53 is set in diametrical opposition to sin which appears in these things 1. Spiritual contention There is a combat S. 54 between the flesh and spirit grace and sin in the soul of such an one that is effectually called conversion and contention go together Those that are made friends to God must needs be foes to sin and if they be at peace with the one they must be at war with the other every convert is a souldier from his spiritual cradle he is born in the field and for the field Hence the Scripture speaks of spiritual armour The flesh
ready to rise to do its pleasure 3. Submitting to trial A changed heart is S. 65 willing to be tried and searched and therefore David saith sweetly Search me O God and Psal 139. 23. know mine heart try me and know my thoughts It is a fine thing when one is willing to be searched by God or man Those that are in natural darkness care not for coming in to spiritual light bad wares and dark shops agree well together it is an argument they are too light who are loth to be put into the scale where there is a work of sanctification there is also a will to examination such are willing that their mettal should be tried by a true touch-stone they love to be dealt plainly withal by Christian friends by faithful Ministers Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oyl But thou canst not endure to be Psal 141. 5. Vsitatum generis humani vitium est peccatum commissum negando abscondere convictum defendendo excusare sifted and scanned thou art for excusation and not for examination thou lovest to be tickled rather then to be tried it is a sign they are spiritually scabby who love to be scratched Thou hast such a rotten skin thou canst not endure to be rubbed with a course cloth a searching Sermon is to thee like a bitter potion In your sickness you are angry with those that search you or question your estate and condition though you have often been stirred up to self examination yet you would never buckle to the work this shews you are not in an estate of grace 4. Confiding with fear The spiritual confidences S. 66 of such are mixt with spiritual fear their hopes are not haughty presumptions but humble expectations the flower of their assurance is beset with thorns of jealousie or else the wild beast of hell would soon break in and pluck it up They take the Apostle's counsel Be not high minded but fear They know they Rom. 11. 20. stand in God's favour yet they are afraid lest they fall they know they have grace yet they are jealous lest they lose it Thou that art all confidence and no care art more an hopeful than an holy Christian and hast cause to think thy estate not good Though they stand yet they take heed that they do not fall the fear which 1 Cor. 10. 12. they have is rather careful than despairing other mens confidences may have more of triumph but these thus tempered have more of truth those are not the confidences of converts that cause them to pluck up the hedge to leave open the doors yet such confidences must be the only symptomes of grace with many S. 67 5. It s moving towards God Such an heart is always in motion towards God as it hath its being from the Lord so its acting to the Lord. Its embleme may well be an heart with spread and extended wings flying towards heaven and this its Motto Sursum corda heaven-ward hearts It is continually rising and soaring towards heaven in its thoughts and meditations Through grace it can say as the Church of God The desire of our soul is to thy name and to the remembrance of thee with my Isa 26. 8 9. Quocunque tempore non cogita veris Deum puta te tempus illud amisisse soul have I desired thee in the night yea with my spirit within me will I seek thee early Thales defined the soul to be a nature moving always it is most true of the soul that is in an estate of grace such an heart longs for God and lives with God that time it accounts lost in which its thoughts are not lift upwards heavenly concernments are the subject of its thoughts it is always stirring for God and his glory thinking desiring wishing contemplating contriving resolving about heavenly matters but as for thee thine heart is like a piece of lead it stirreth not to that which is good but lively enough in its motions towards evil and sin as its center the thoughts thereof are like the eyes Prov. 17. 24. of the fool which are in the ends of the earth It is a strange thing with thine heart to look upward or to take a few steps up the hill of holiness towards the Lord thou sittest upon the roost of thy carnal contentments all the week long and never offerest once to get upon the wing to the region of glory to the presence of God 6. It s affecting There is never an one that truly S. 68 lives but truly loves 1. The Word of God 2. The Son of God 1. The Word of God Such have an entire S. 69 love to the word As new born babes desire the sincere milk of the word And to the Ministers 1 Pet. 2. 2. thereof I say not how thou owest unto me even thine own self Dolphins they say love musick Phil. 19. so do these the musick of the word they pant and breath after these fresh streams the word is the joy of their hearts the delight of their souls nothing is more pleasing to them then the hearing reading or meditating thereon Psal 1. 2. Dulcis est pluvia illa dulce est verbum Dei but thou that findest little savour in the word mayst fear thou never hadst a saving work They account the word worth a world but thou hardly worth the waiting on it is their pleasure but thy pain to be much conversant about it Thou loathest this choice manna but they love it as a chief mercy 2. The Son of God Sons of God love the S. 70 Son of God their heart cleaveth unto him he is the only pearl in their eye the bowels of a convert yern toward Christ the stream of their love runs toward this Sea Jesus Christ lieth next their heart He shall lie all night betwixt Cant. 1. 13. Felix conscientia illa in cujus corde praeter amorem Christi nullus alius versatur amor Col. 3. 1. my brests Christ hath the throne in their hearts and though they love other things in subordination to him yet nothing in co-ordination with him The flames of their affections ascend towards heaven where Christ sitteth at the right hand of God They bear such love to him that they could willingly part with their lives for him and their love is upon this twofold account and leans upon these two pillars 1. His perfection in himself 2. His affection to them 1. The perfection in himself There is an S. 71 absolute and incomparable perfection and excellency in Christ and this is the load-stone of their affections this is that which inamoureth and taketh their souls it is his rarity that ravisheth them his dignity that draweth them his worth that wins them He is the Cant. 5. 10. chiefest among ten thousand There is not the least blemish or defect in him he is above beyond men and
Vox Dei hominis GOD'S CALL FROM HEAVEN ECCHOED By Mans answer from Earth Or A Survey of EFFECTUAL CALLING In the Explication of its nature Distribution of it into its parts Illustration of it by its properties Confirmation of it by reasons Application of it by Vses Being the substance of several Sermons delivered to the people of Heveningham in Suffolk By J. Votier Minister of the Gospel When thou saidst Seek yea my face my heart said unto thee thy face Lord will I seek Psal 27. 8. LONDON Printed by T. C. for Nathanael Webb and William Grantham at the Bear in Paul's Church-yard neer the little North door of Pauls 1658. To his beloved people the inhabitants of Heveningham Suff. Christian Friends THese Sermons coming abroad into the world I thought meet to command them to visit and salute you where they first drew their breath They have formerly been preached to your ears they are now presented to your eyes the Lord print them upon your hearts I take it to be my duty though I be the lowermost of the ushers in Christ's School yet according to the measure of my talent to try all conclusions for the weal of your souls and how would mine heart be enlarged with thanks to the Lord if my poor endeavours might be crowned with succes and though these things have been communicated to you formerly yet because we are slow to receive and retain divine truths to write the same things that I have spoken to me shall not be grievous and to you I hope the Lord will make it safe Nay though my service for your souls in any kind were doubled yea treble yet should I abundantly rejoyce in the labour of the hardest tasks if thereby through the assistance of the Almighty I might see Satans forts taken and forces routed and sin marching out of your hearts and lives with bag and baggage and the Lord Jesus with the blessed train of his spirit's graces enthroned and set up in the midst of you To which end Iearnestly desire that the Lord would be pleased to bless this all my other labours that you would be pleased to accept of my counsel as in the Book so in this Epistle And that 1. More generally 2. More particularly with respect to the ensuing Treatise 1. More generally 1. Take heed of error and heresie They are reckoned in Scripture amongst the works of the flesh They are the secret underminers of that which is good notwithstanding their well-complexioned face 2. Get knowledge Ignorance is the root of iniquity In times of light to live in darkness is most sad 3. Do not imprison but improve your knowledge To him that knoweth to do good and doth it not to him it is sin with a witness Jam. 4. 17. Knowledge without grace is but like a jewel in a swines snout or a pearl in a toads head 4. Keep close to the Ordinances Keep up in your hearts a love to them Come once to slight and turn your back upon them and you put the reins into the Divels hands 5. Love sound and soulsearching preaching never distaste it it is best for your souls it is wholesome though not toothsome 6. Be much in examination of your selves weigh your selves in God's scales will you know every thing and be ignorant only of the state of your souls 7. Content not your selves with a form but look afte the power of godliness the name without the nature of a Christian will little avail you forget not what I have taught you from Matth. 7. 21. 8. Take heed of the world and the cares thereof Do not so fasten your thoughts to earth as to be strangers to heaven Be not so careful of your bodies as to be careless of your souls 9. Look to your families let Christ come in there Train up your children and servants religiously let your houses be as so many Churches Neglect here is the corrupted spring that sends forth puddle-streams into Ecclesiastical and Civil societies without the service of God your houses will be but the Divels shops 10. In your places discountenance sin and profaness encourage goodness Improve your power estate age c. for Christ's glory 11. Maintain love towards each other follow peace and holiness Love is an excellent grace 12. Be very careful to sanctifie the Lord's Sabbaths publikely and privately They are God's dole days be not unwilling to wait at the posts of his gates for his alms 2. More particularly with respect to the ensuing Treatise 1. Look upon this little piece as an help to bring to remembrance what hath formerly been taught you 2. Take the counsel therein as from your Minister Friend and Lover who earnestly desires your eternal salvation 3. Read it not out of novelty but conscience 4. Pray over it and for me that I may be the better enabled to discharge my duty in watching over your souls 5. Compare it with the Scriptures and so far as it harmonizeth with them embrace it I shall here put a period and conclude not ceasing to be mindful of you at the throne of grace and to make mention of you in my prayers who am Yours in the service of your souls J. V. To his respected Friends the inhabitants of Margarets of Ilkets-hal in Suff. My first Love LOve is strong That providence which brought me amongst you makes me love you that love time and absence have not obliterated but still like the Laurel it retains its greenness I served a full apprentiship with you in the Ministry of the Gospel wherein my design and desire was the conversion of your souls These papers I send after my former pains with you to second what I then taught you The Spirit as principal bless both the one and the other to you I called you often in the name of Christ to come to Christ and I hope it was not wholly without effect on some My love constrains me to call again in this ensuing Treatise which while you are reading I hope I shall be praying that God would prosper it to you Be convinced of the danger of a natural condition I have often touched on this string if it have jarred to you I wish the Lord would so temper your spirits that now it may be melodious I pray that he that succenturiates and is come in my room may reap the harvest of my seed-time and if what was sown and came up then but thin may grow up now to full ears of corn it shall through grace be a cordial to my spirit Love and cherish that light which burns among you Take heed of the infection of error Be diligent hearers and not only so but also dutiful practicers of the Word The Lord prevail with you and effectually call you unto himself that predestination from eternity may be manifested by your timely acceptance of Christ This is and shall be the prayer of Your unfeigned Lover J. V. From my house in Heveningham Feb. 4. 1657 8. To
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
Now it seeth it self by the Brink of the lake that burneth with Fire and Brimstone and saith as you have it in Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy Waves Now it knoweth it can claim no other portion and challenge no other Inheritance but that of wo and misery As by the former it feeles its sins so by this it feares Gods wrath It knows that it deserves to be the everliving object of never-dying displeasure It now seeth that it hath run into a Premunire and is intangled in the snare It heareth nothing but a dreadful voice and thundring comminations from Mount Ebal Cursed cursed be thou that hast done thus and thus because Deut. 27. 21. thou hast forsaken God and followed thy lusts This is called the Spirit of bondage to fear which the Apostle mentioneth Rom. 8. 15. Now the threatnings of God in his Word to which before it turned the deaf ear are heard They beset and hemme the Soul round about on every side that it sees no way of escape no door of hope to run out at Now sad thoughts amazement of Spirit dolorous complaints and nothing but Alarums of Gods anger Now it 's light sins sit heavy upon its skirts Though these could darken not every Face and these angry surges arise not to the same height in every Soul for the Lord is various in his dealings In some more of this in some lesse but in all usually some It is said of good Master Bolton that in his conversion the Lord came upon him like an Armed Man or Lion as if he would have torne him in pieces but over some God doth rather shake the Rod then Strike and deal blowes The alwise Jehovah is various in his dispensations yet this is his more ordinary path 4. Lamentation The fourth Step is sorrow S. 5 and mourning Now the clouds gather and cover the Face of the Soul Showres come down and it is a rainy season A deluge of sin and deluge of sorrow what the eye seeth the Heart rueth The heart is melted and dissolved the deepes are broken up and send forth their streames by the Channel of the eyes If you lay your eare you shall hear nothing but complaints if you listen nothing but heart-breaking sighs As Jeremy said in the third of the Lament v. 51. so may the Soul now say Mine eye affecteth mine heart because of all the Daughters of my City because of all the transgressions and Iniquities of my disobedient Heart Formerly the poor Creature was all upon the merry Pin now it is as full of sorrow seeing what it hath done and what it hath deserved when sin and wrath and sence of both are in conjunction they melt and thaw the Heart that before was frozen and hard And this we may call legal sorrow Legal sorrow arising from sin and wrath discovered and denounced by the Law without the Ingredients of other considerations it is said of Jacobs Children that when they came to the Gen. 50. 10. threshing floor of Atad which signifieth a bramble there they mourned with a very great and sore Lamentation So when the Soul hath been threshed with the apprehensions of Gods anger and scratched with the brambles of dreadful Gemitus geminatus luctus threatnings then do the Waters of sorrow flow and rise very high and it 's mourning is great 5. Perswasion The next is a belief or perswasion S. 6 hatched in it's bosome that it's sins are pardonable and may be pardoned and here comes in the knowledge of the Gospel Knowledg of the Gospel and the grace of God It heares of a Brazen Serpent that can heal those that are stung of a Physitian that can cure all Diseases of Balme in Gilead good for Every sore it takes notice of a white flagge hung out and therefore it saith with the Jaylour Act. 16. 30. What must I do to be saved It hath heard of a Saviour a Redeemer There is hopes then saith it that my captivity may be turned into Liberty my bondage into Freedom Here is now a little crevice whereat light comes into the Soul and the early dawning of the day appeareth it hath some inklings and general Notions of Salvation It seeth Christ as afar of as the Eunuch said Acts 8. 36. in the Acts See here is Water what doth hinder me to be Baptized So saith the Soul in this case Lo the Lamb of God that taketh away the sins of the World and I am a sinner of the World and have a world of sins in me what hindreth but that I may be saved great yea very great sins have been pardoned and why may not mine It hath heard of the promises and heard of abundance of grace and perfect meritorious righteousnesse of Christ and all this in order to the taking away of sin and hence it comes to conceive some likelyhood some probability or at least some possibility that it's condition may be mended that it's Estate may be bettered And thus far I conceive a Man or Woman may go and proceed and yet never be effectually called 6. Anhelation Hereupon the Soul in the S. 7 next place pants and breaths and longs for Jesus Christ Oh that this Treasure this Jewel this Saviour were mine It 's wishes desires and Gen. 30. 1. cares are now for Christ The Soul with Rachel saith Give me Christ or I die nothing in the world will satisfy me but him Gold Silver Friends Relations Health Prosperity what are all these to me None but Christ none but Christ for my poor Soul He would be better to me than ten Sons yea than ten thousand worlds How pathetically did David expresse his desire of temporal Water Oh that one would give me drink of the Water of the Well of Bethlehem which is by the Gate So saith the Soul Oh that I had some of the Water of Life this healing Water cooling Water cleansing Water as David again in Psal 42. 1 2. So saith the Soul I pant after God thirst for God for Christ Now the heart is sick of Love of longings And as before there have been heart-breakings for sin so now heart-breathings after a Saviour You that have been or are Child-bearing Women know the height of natural longings Alas this Spiritual longing after Christ is more strong more fervent than those by far nothing will pacify quiet and still the Soul but onely this breast nothing can slake it's thirst but onely this Fountain water Nothing answeres it's wish but this because nothing answeres it's want but this A poor Begger when he seeth fair Houses rich Clothes dainty Fare to which he is a Stranger is ready to wish Oh that this House this Food these Clothes were mine So saith the Soul I am miserable Oh that the mercy of God in Christ were mine I am naked Oh that the Robes of his righteousnesse were mine to hide my shame I am an hungry
of Prison out of the stocks that their shackles are undone their manacles filed off the Chaines of their captivity loosed and their Souls set in a large place such may say with David in Psal 4. 1. Thou hast enlarged me when I was in distresse Thou didst visit me when I was in Prison and redeeme me when I was a Galley-Slave Galat. 5. 13. Ye have been called unto liberty What contendings what pleadings what strivings in the world for liberty till people Liber est aestimandus qui nulli turpitudini servit Cic. bring themselves into bondage again It is in truth and indeed in Christ in grace The Soul that knows what sin is cannot but exceedingly rejoyce at its redemption and keep Holy-day in remembrance of its deliverance from Egypt and the House of bondage and sing songs of praise to that God that Christ that Spirit whose hand brought it out of thrall here is Freedom yet service but the service is no diminution or lessening of the Freedom for it is such service as is not in the world It is liberty to the fall to the heigth 3. Fellowship with Christ All that are called S. 3 are called to this By whom ye are called unto 1 Cor. 1. 9. the fellowship of his Son Jesus Christ What an high dignity is this that poor Worms dust and ashes should be advanced to communion with Christ How do Men of parts and greatness who converse with the sages and honourable ones of the world think themselves to move in a higher spheare and orbe than others How much then is that Man advanced to a condition above others whose converse is with Christ who is full of wisedom and glory converted ones have Fellowship with Christ in a moral sence as one Friend converseth with another or with any delightful and suitable object they speak to Christ by supplication Christ speakes to them by Predication by Preaching inward and outward though Christ and they be as far distant from each others as Heaven is from Earth yet is their conversation Phil. 3. 20. in Heaven with him as the Queen of Sheba 1 Kings 10. had communion with Wise Solomon by questions to him and answers from him so hath the Soul of a Saint with the true Solomon Jesus Christ who is the wisedom of the Father Faith and desire are the feet of the Soul which bring it from far into the presence of Christ and when there it sits down at his feet to hear his wise sayings and with humility and modesty to propound the cases of its tender conscience and with admiration saith as she Happy is my Soul happy are all thy Servants which stand Verse 8. continually before thee and that hear thy wisedom the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Meditation and with Christs gracious leave sits down by his Right hand and talkes with him of all its sins and all his loves of all its miscarriages of his peerelesse mercy of its meaneness and insufficiency of his merit and all sufficiency of its desert of Hell and his desire to save it of its perversenesse of his patience of it's frowardnesse of his forwardnesse of its standing out rebelliously against him when time was of his coming into it powerfully yet sweetly in conversion and thus goeth on till silenced with wonderment and then Christ takes the Soul and leading it by the hand sheweth it all about his banquetting house and displayeth Cant. 2. 4 5. his banner of love over it openeth his flagons giveth his Apples to it smileth upon it unbosomes himself and tells the Soul of his Fathers and his compact from Eternity for its Salvation and shewes it its name written in Golden Characters upon his never dying ever yerning heart shewes it the glory of its future mansion and walkes with it from one end to the other of the streets of the New Jerusalem upon the firme pavement of purest love opens the record and roules of Heaven and shewes it it's debts and scores crossed with red Lines of his own heart blood and tells it of his former suiting and wooing it and how he wan upon it's heart and made it pant and long for him till it was sick of love he tells it of the kindnesse of it's youth and of the love of it's espousals How it went after him in the wildernesse Jer. 2. 2 3. in a Land that was not sown and left all for his sake then it was Holinesse unto the Lord and the first Fruits of his encrease And saith well done my dearest spouse that thou keepest thy Garments clean thine Heart entire for me And as for thy backslidings under which thou labourest over which thou mournest against which thou strivest I have seen them and will heal them Thus do Christ and the Soul by the help of his Spirit maintain an Holy Dialogue between them Oh the sweet entercourse and discourse that is between them that the Soul saith let us build Tabernacles here what gracious heart doth not dance within at the thoughts of this Fellowship and may not say truely my Fellowship is with the Father and with 1 John 1. 3. his Son Jesus Christ whereas the converse of the wicked is with their sins and sinners like themselves these are the subject of their thoughts the Center of their Meditations and the object of their Souls delight the drunkard converseth and hath Fellowship with his Cups the unclean person with effeminate ones the covetous Man with the World and every sinner with his Dalilah but the Christian with his Christ Then in the next place they have communion with Christ by way of Partnership as the word signifieth that which is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I think may be called a forensical and civil Communion with Christ by way of Analogy and proportion Christ is the Souls his Divinity his humanity his natures person are the Soules All Christ all of Christ all in Christ are a believers for by Faith are they united to him and made one with him and so must partake of the fatnesse of the true Olive when it goeth into Christs Treasury Christs Ware-house and seeth his spotlesnesse his Righteousnesse his sufferings his death his Resurrection his ascension session at his Fathers Right hand it may say these are mine and common to me with Christ Christ is the subject of them and I the object of them the vertue and benefit of them is for me And of his fulnesse do and shall I receive grace for grace John 1. 16. As Husband and Wife may challenge an Interest mutually in each others person and property so may Christ and a believing Soul Oh the happiness of a converted Soul as Ahasuerus would Est 6. 9. have Haman proclame before Mordecai so may we say in this case Thus shall it be done to the Man whom the Lord delighteth to honour with the grace of effectual calling This is
24. Thes Job 13. 26. some sence sins to come they are forgiven Virtually a dreadful thing to see the hand left of God writing bitter things against a Soul Inprimis for this transgression Item for such a wickedness and such a folly and so on in infinitum to a numberlesse multitude of Iniquities but a delightful thing to see the Right hand of God dashing and blotting out all and sealing up the Book of Accounts and clasping it with love that it shall never be opened to the Soules condemnation what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed and curses deserved what a comforting thing is it to hear of and see an Act of Oblivion and Indemnity relating to ones own particular To consider how the Lord hath laid the sins of a Soule upon the true Scape-goate the Lord Jesus to be born away into a Land of forgetfulnesse This is a singular mercy of the Plural Number for it containes many mercies in it It is more worth than all the Crowns and Scepters in the world and this great rich invaluable pearleful and peerelesse mercy goeth hand in hand with effectual calling they are loving and inseparable companions Oh who now would not prize effectual calling who would not pray for it for themselves and theirs who would not praise God for it who are effectually called since if purified they are undoubtedly pardoned 6. Adoption Those that are effectually called S. 6 are called to be Children they are now entertained into Gods House into his bosome they are his near Relations they are his Sons not onely by Creation as all are nor by common Profession as some are nor by Eternal generation as onely Christ is but by Spiritual Regeneration and special adoption as his beloved ones as his believing ones are But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many as received him to them gave he power or Priviledge to become the Sons of God even to them that believe on his name Onely believers on Christ and receivers of Christ are Sons and have we not the same sweetly expressed by the Apostle Come out from among them and be ye separate saith the Lord and touch not the unclean thing there is Gods call which he makes effectual by causing the Soule to close with it Then I will receive you and will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty There is the precious Priviledge 2 Corinth 6. 17 18. And again Ye are all the Children of God by Faith in Christ Jesus Gal. 3. 26. And that we might receive the adoption of Sons Galat. 4. 6. To have the Church our Mother is much but to have God our Father is more How do many glory in Titles of dignity and honour and boast of their Relation and alliance to or descent from persons of eminency and think themselves glorious when drest and set out with these fading spangles what then is it to be descended from the Eternal and immortal God to be so nearly allied to the Soveraign of the world the King of Kings and Lord of Lords when Saul offered to make David his Son in Law by giving Merab to him he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter therefore saith Who am I and what is my life or my Fathers Family in Israel that I should be Son in Law to the King 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter he speaks again after the same manner Verse 23. And it is said afterwards that it pleased David well to be the Kings Son in Law Verse 26. So saith a gracious heart with modesty and humility sensible of it's own nothingnesse Lord what am I but a Worm a Wretch a dead Dogge I am a Sinner and so were my Progenitours there is nothing in them or me why thou shouldest make choice of me to be thy Son The Soul admires this condescendency of the Lord and accounts this Sonship worth all as it is said of Theodosius that he more gloried in being the Servant of Christ than the Emperour of the East You that are Carnal are Enemies and Strangers to God you that are called are his Friends and acquaintance the other are Servants in the lowest sence you Sons in a special sence The spouse of Christ is called the Kings Daughter Ps 45. 13. Such honour such dignity have all his Saints what aspiring is there in the world after greatnesse renown honour insatiable thirsts unwearied labouring for these things till Men loose their credit reputation honour lives yea and Soules too but they are not to be compared with this they are but twinkling Starres to this shining Sun 7. Sanctification Those that are effectually S. 7 called are called to be Holy in the whole course of their lives So saith the Apostle God hath not called us unto uncleannesse but unto Holinesse These Heavenly Courtiers go all in the white clothing of Sanctity the Children of the great King are dressed in the soft raiments of Piety and grace they walk in clean paths they follow Holinesse not to persecute but Heb. 12. 14. to practice it not to drive it from them but to draw it to them not with loathing but with love They have given up their names to Christ and they would not defile their nature with sin they have taken Christs pay and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not do the Devil service they study and care to walk with God like Enoch and are careful to look to the Garden of their hearts in which God hath set the Plants of grace that the Serpent get not in It is their John 4. 34. meat and drink to do the will of their Father with Christ they have put on Christ by Faith in effectual calling and they would not make Provision for the Flesh to fulfil the lusts thereof Rom. 13. 14. They have put off their coat of sin and they are loath to put it on again they have washed their feet and they are unwilling to defile them as the Spouse is brought in speaking though in another way Cantic 5. 3. I onely allude if you enquire or look for a Man or Woman that is effectually called one may say he is not here in the way of sin but he is risen you shall find them in the way of grace the narrow strait way in the path of Piety Thou that art yet unchanged art still in the dirty miry road of impiety with the Dogg and the Sow thou delightest in filthinesse thou art swearing blaspheming drinking gaming cheating scoffing lying reviling Prov. 5. 14. vide Jun. in â—â—c Pares cum â—â—â—itus Thou art not onely almost but altogether in all evil in the midst of the Congregation and assembly that is openly before all Thou hast thine haunt with vain persons and keepest company with dissemblers but the converted
Soul is praying repenting hearing reading believing speaking good doing good to it self to others to body and soul advising and Prov. 13. 20. 2 Pet. 1. 10. Phil. 2. 12. counselling it's charge it's Friends It walketh with the wise is giving all diligence to make its calling and Election sure is working out its Salvation with fear and trembling is watching against evil to good and seeking opportunities Phil. 1. 27. of glorifying God Labouring to have its conversation as becometh the Gospel endeavouring to walk worthy of the Lord unto all pleasing being fruitful in every good work and having Col. 1. 10. named the name of the Lord striveth to depart from Iniquity This is a most choice Fruit of effectual calling to be Holy and gracious in ones wayes and carriages it is such a Priviledge that but few in the world do attain unto viz. to have on the cleane linnen of the Saints to have Holinesse written even upon the Horses 1 Pet. 1. 15. Bridles to be Holy in all manner of conversation as he is who hath called them A converted Soul rejoyceth much at this and is very glad of it to find a tincture of Holinesse on all it's wayes that the clear waters of Sanctity should run through the Channel of his thoughts words deeds and that all his actions through the help of the Spirit are enamelled with Piety 8. Afflictions or Persecutions And is it S. 8 you will say a comfort a Priviledge to be afflicted to be persecuted yea when for Christs sake a good conscience and the Gospels sake it is a great honour sinners account nothing worse and it so imbitters Godlinesse grace and conversion to them that they spit out with detestation though sometimes in their mouths by verbal resolutions but Saints have so great an esteem of suffering for Christ that they put it in their armes yea glory to bear it as their Crest And they departed from the presence of the Councel rejoycing that they were counted worthy to suffer shame for his name Acts 5. 41. Is it not the great Commendation of Moses that he esteemed the reproach of Christ greater riches than the Treasures in Egypt Heb. 11. 26. Till effectual calling none will suffer rightly for Christ after effectual calling some suffer more some lesse and every Saint though not drawn out yet is habitually disposed to sufferings How did the Martyrs go to the flames as to their Bed and made their torments matter of true Triumph and the crosse their Crown The French Martyr when he saw the Rope about his Fellows neck desires to be dubbed a Knight of that Noble Order and Babylas would be buried with his Chain accounting it most dear and what saith blessed Pauls From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus It is true Thieves and vile Persons suffer c. But there is a great deal of difference between the sufferings of the one and other These are brands of impiety those are badges of honour these are for unrighteousnesse those for righteousnesse sake these make infamous those famous these are a curse those but a crosse and such as is a blessing for so saith wisedom it self Blessed are they which are persecuted for righteousnesse sake for theirs is the Kingdom of Heaven Blessed are ye when men shall revile and persecute you and for my sake Rejoyce and be exceeding glad Matth. 5. 10 11 12. This is a Paradox yet Orthodox the name of trouble scareth a great many but there is no reason for it if you account it an happinesse to do Christs will you must needs account it an Addition of happinesse to suffer for so doing shall a Souldier glory in his wounds received in a just War and shall not a true Christian glory in what he undergoes for Christ Wounds Scarres nick-names spoilings for Christ sake are honourable glorious praise-worthy matters of great dignity and renown 9. Perseverance Those that are effectually S. 9 called shall persevere and hold out to the end they shall never finally and totally fall away they may fall away for a time but not for ever in part but not in whole Though they fall yet they shall rise again Their Apostasy gives way to an Anastasy and their declination to a resurrection they may have the fall of the Leaf but not of the Root of the Act but not of the Habit They may loose grace ex parte sui but not ex parte Dei in regard of their own weakness but not in regard of Gods power because they are kept by the power of God through Faith unto Salvation 1 Pet. 1. 5. They are espoused to perseverance which is Perseverantia est filia summi Regis called the Daughter of the Great King grace and their hearts shall never be divorced the knot of love between them is tied so fast by the hand of Heaven The Gates of Hell shall never be able to prevail against them they are a Rock in the midst of the Sea which stands immoveable notwithstanding the rage of winds and waves They are Eternal like their Father a parte post they have begun Incassùm bonum agitur si ante vitae terminum deseratur Vid. Bez. in loc and they shall hold out to the end of their race I pray God saith the Apostle that your whole Spirit and Soul and Body that is the powers of your Soul reason and affection and the parts of your body be preserved blamelesse unto the coming of our Lord Jesus Christ 1 Thes 5. 23. They are like the Laurel or the Bayes Tree whose Leaves are alwayes green not onely in the Summer of youth but also in the Winter of old age They shall still bring forth Fruit in old age they shall be fat and flourishing Psal 92. 14. And therefore they shall carry away the bayes and the Crown from others The Heavenly fire that is kindled in them shall never go out those Wells that God hath digged in them shall never be stopt by the Philistins those flowers of grace he hath planted in their hearts shall never be spoiled or rooted up by the subtle Fox of corruption within nor the wild Boar of temptation without Their grace may be sick but it shall never die it may lurke but shall never be lost it may fade but shall never fall They shall never desert their colours nor forsake the Captain of their Salvation Deare Friends and Reader who ever you are you will never endure the shock of assaults if you have not a principle of true grace within If you be not rooted in Christ by Faith in effectual calling every little puffe will blow you down If you put the action of your hand and not the affection and resolution of your heart to the Plough you will soon look back and so become unfit for the Kingdom of God you may have a form of Godlinesse and an outside profession and well complexioned face
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
into thine hand if thou refuse to let it into thine heart CHAP. II. I. Vse for information IS it thus that the Lord doth effectually call his predestinated by such means and at such times and as we have hitherto shewed then from hence we may learn these things for we may gather instructions not onely from the substance but also from the circumstance of the doctrine 1. The paucity of the predestinated This S. 1 truth may plainly be read in the face of the Ad coeleste regnum pauci perducuntur doctrine The number of the predestinated and purified are alike the latter is but small therefore also the former every one is ready to think that their names are written in the Register of Heaven and that they are pricked for happinesse when they hear of Eternal glory and future greatnesse of sitting down with Abraham Isaac and Jacob at the Banquet of endlesse joy of that true Golden never aging age from self-love they conceit with Haman that there is none whom the King of Heaven Esth 6. 6. would delight to honour more than themselves Most are excluded and yet they include themselves the number of those that are appointed to life is great in it self yet but small comparatively There are but a few that are chosen Matth. 22. 14. They are like the gleaning Isai 17. 6. of Grapes or as the shaking of an Olive tree two or three Berries in the top of the uttermost bough c. as the Lord speaketh in another case one of a City and two of a Family Jer. 3. 14. The Scripture speaketh this in many places Many will seek to enter in but shall not be able Luke 13. 24. They are called a little Flock a remnant and is not this most plain Luke 12. 32. for how few are there that are truely called and the Lord calleth none but his predestinated All fancy that they shall be saved when but few can find that they are sanctified Many presume of glory when but few partake of grace How few of true converts to be found in Families and Towns yet many concluders there are of Eternal felicity when Christ said one of you shall betray me it made all to question themselves Though we hear that many perish a few predestinated as few called yet every one is secure This is self deceit and desperate folly 2. The priority of a change Then people S. 2 must have a change upon them before they can know that they are chosen Though Election be before grace in existence yet grace is before Election in evidence The former is first in the ordination of God the latter is first in manifestation to us Though Election be not for foreseen Faith yet untill Faith one cannot see Election Conclusion of Election upon the premises of truth of grace are built upon a Rock impregnable against all the assaults of the Gates of Hell Conclusions of Election meerly from fancy self-love strong perswasions of our own hearts sinfully fathered upon the Spirit of God for it's motions without real grodnesse are built upon the sand and though they may brave it for a time and hold up their heads in a calme yet there is a storm a coming that will sink them beyond possibility of recovery Those that conclude Election without grace will be as much non-plus'd at doomes day as that speechlesse man was Matt. 22. 11 12. If we can find a saving work in our hearts let us conclude and spare not Thus doth the Apostle in behalf of the Thessal your work of Faith and labour of love and patience of hope in our Lord Jesus Christ knowing Brethren beloved your Election of God 1 Thessal 1. 3 4. First their graces of Faith love and hope with their Fruits are mentioned and then Election We can never find our selves in Gods heart by Eternal appointment till we find God in our hearts by gracious actings Friends and Christian Reader you do exceedingly against your selves when you think God hath chosen you and you have never chosen him Many have had their hearts hardened and their destruction hastened by such erroneous conclusions 3. The infelicity of natural people In effectual S. 3 calling the soul is brought to Christ and made one with him Then to be in a natural estate and condition is such as the very thoughts thereof might affright and scare one For all such have nothing to do with Christ The Apostle tells the Ephesians that at that time viz. while they dwellt in the Region of nature they were without Christ Ephes 2. 12. What can be said more to the amplifying of misery Such have nothing to do with Christs merit nor with his Spirit they have none of his love none of his life none of his pardon none of his promises If without Christ who is all in Merito à Christo auspicatur tanquam omnium promissionum Scopo Bez. in loc all then without all that is good for he is the root and foundation of al the rest as the Apostle intimateth by his order without effectual calling a manor woman is none of Christs spouse nor Sister None of his Friend nor favourite whilest people are in their sins they are like branches cut off from the body of the Tree and yet those that are wholly strangers to the work of effectual calling and have not a dram of true saving grace will challenge great acquaintance with and Interest in Christ and will claime kindred of him though they have not the least of his blood running in their veines you may perswade your selves but you can never perswade God that Christ is yours and for all your presumption your end will be destruction to be without Christ is to be without communion with God without the compasse of the promises the Covenant of grace And if you be without Christ you Aut cum Christo aut cum Diabolo nos esse oportet nec locus est medii must be with the Devil Variously may the unhappinesse of a natural condition be delineated but to be without Christ is the blackest and darkest Character thereof that can be given Till you come to be made partakers of his nature you can claim no priviledge from his offices To be garmentlesse friendlesse fatherlesse mony-lesse houselesse meatlesse is nothing to being Christlesse Those may be repaired and redeemed by something that is better but this want can be compensated and made up by nothing That is a pitiful but this a peerlesse condition That is doleful but this is dismal that is a low but this a lost estate It is true Christ died for sinners the righteous Rom. 5 8. for the unrighteous but when he unites them to himself he makes them live as Saints for any to pretend they have the Royal Scarlet of imputed righteousnesse when they are not dressed with the Linnen garments of inherent righteousnesse is presumption of an high nature which will render them liars and leave them
after works though some be more absolute others more conditional some primary others secondary yet all are from God He is the Primum mobile the first mover as in nature so in grace as in temporals so in spirituals He is the Creator of this new world in all it's parts 6. The quality of this calling For if the understanding S. 6 and the will especially be wrought upon Then it is the making of a man or woman all new for the will is the Queen and Empresse of the Soul which commands all the rest The will is freed and so are the rest of the faculties of the Soul and members of the Voluntas libera est si Spiritu ducitur quia ubi Spiritus ibi libertas Voluntatis regula 2. humana ratio lex Dei. Acts 26. 18. body the will being ruled by God doth now rule for God the work of grace and effectual calling doth not quarter in any one part of the soul alone but will be billetted in every faculty nor is it contented to challenge the heart for it's throne unlesse it have the whole man for it's Dominions The eye of the mind is the Gate whereat it enters the heart the will is the Chumber of presence but it will not be confined there but sends forth it's influences into all the adjacent rooms Effectual calling is of a diffusive nature every power and part every affection and action gives up it's name to God Except a man be born again c. Saith truth it self John 3. 3. In the natural birth the whole man is born and in the spiritual the whole man is born again And so the Apostle if any man be in Christ he is a new Creature 2 Cor. 5. 17. And addeth Old things are past away behold it is worth the Noting all things are become new No part is excepted as is the will so is all the rest for that is chief Regis ad exemplum totus componitur orbis Though the tongue be tipped yet if the heart be not touched it is not grace If the understanding be enlightened and the soul not lightened of the burden of sin such an one is yet under the power of nature the Lord breaks up this spring in the heart and from thence are the purling streams sent forth through the channels of the faculties and parts of the whole Grace is within and grace is without the internals and the externals too are changed The Kings Daughter is all glorious within her clothing is of wrought gold Psal 45. 13. Grace Anima est tota in toti tota in qualibet parte is in the head in the feet It is in the thoughts in the eye in the desire of the heart in the endeavour of the hand in the memory and meditation and manners In the hope joy fear love hatred affections of the soul in the reason Tunc demum homo integer sanctificatus est quum nihil cogitabit Spiritus nihil appetet anima nihil exequetur corpus quod cum Dei voluntate non consentiat Bez. in loc will understanding conscience the faculties of the soul In the ear eye foot hand c. part of the body It is in the inclination inwardly in the conversation outwardly It is like the Sun going through the twelve signs of the Zodiack so it moves throughout the whole man And is in all at once at least in disposition though not in action It is like the reasonable soul of which Philosophers say that it is intire in the whole and in every part Grace is in all and in every part as the Apostle prayeth for his Thessal The very God of peace sanctify you wholly and I pray God your whole spirit and soul and body be preserved blamelesse unto the coming of our Lord Jesus Christ 1. Their understanding and affections the inward part and the body the outward part of man There is sanctification perfect in regard of parts when the meditations of the head the motions of the heart and the actions of the hand are cast into the mould of Gods Law and stand in a sweet and harmonious conformity unto his will The Devil cheateth people by a synecdoche putting a part for the whole Partial grace was never true grace true grace is universal grace and in this sence thou must be an universalist a true Christian like the Arke is Exod. 25. 11. and must be overlaid with pure gold within and without If you are effectually called you are not like Dagon the God of the Philistins half a man and half a fish nor like Nebuchadnezzar's Dan. 2. 31. image though thine head be gold yet if thy feet be clay thou art not of the right make 7. Difficulty of effectual calling Are there S. 7 so many Steps to the top of this building so many parts of this work as we have shewed there are there it is a very great and difficult work and every thing is not enough and sufficient Many may have taken some few Steps but loath to go forward do go backward and are in statu quo in their old condition More Multos remissa conversio in pristinos errores reducit Steps then one or two must be taken to come into Christs bosome more words than one to the making up of a spiritual bargain or match with the Lord many ingredients must go to the making up of this soul saving composition Every grief for sin is not grace every longing is not from life every sigh is not true sorrow slighty convictions are not conversions There may be some loathing of sin and yet no love to God There may be a self-condemnation and yet there may follow no soul-salvation All is not gold that glistereth nor is every shinning stone a Diamond The Child of grace I mean effectual calling is born with all it's limbs as all the powers and parts of a man are to be wrought upon whereof we spake in the last head so calling and grace is wrought and effected by the power of God in all it 's own parts The proud Pharisee thought Luke 18. he had the substance when he had nothing but the shadow he thought he had the body when he had nothing but the bark Pharaoh and Judas had some regret of spirit repentings Exod. 9. 27 28. Matth 27. 3. of soul reformation of their actions but it was not enough faint wishings and lazy wouldings are not from the special grace of the spirit There may be a watery eye a blushing face a blubbered cheek a suspicion of it self a de jection of spirit and yet no true grace Every slight trouble is like Sauls armour that will not fit Man indeed would think that so much were enough but Gods thoughts are not as mans thoughts We read that when the Lord sent Samuel to Jesse his Family to anoint one of 1 Sam. 16. 6 7. his sons Jesse caused all his Sons to passe before Samuel first Eliab
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
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
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
that it seeth into the mysteries Vtraque cognitio Dei scilicet tui tibi est necessaria ad salutem Bern. Sup. Cantic of Iniquity and Godlinesse whereof it had no knowledge before Now it knows something of it self of a Saviour which it understood not before it is in a new world in a Region of Light even to admiration the Scales are fallen from it's eyes Col. 3. 10. And have put on the new Man which is renewed in knowledge In renovation there is illumination now is the Soul a Spiritual Scholler whereas before it was a very ignoramus in the Spiritual understanding of the things of God though it might have parts and common knowledge enough 2. The Will and Heart is changed the former S. 2 is not sufficient unlesse seconded by this The Lord goeth down from the upper story of the Head into the Heart the Center of the whole man and refineth and purgeth that it was full of Trash and Vanity like a Childs Pocket but the Lord emptieth it of that and maketh it like a Cabinet full of precious and costly Jewels before it was full of Weeds and Nettles but the Lord taketh away them and soweth the Seeds of grace and planteth the Roots of true goodnesse there And this Doctor Ames calleth the passive reception of Christ Med. 1. lib. 26. cap. 21. thes Ephes 2. 5. Even when we were dead in Sins hath he quickened us together with Christ The Will and Heart of man is a Rebellious Catiline but now it is made a loving Friend and an obedient Subject now it is endued with principles of true Godlinesse and hath the image of God impressed upon it in the conformity thereof to his mind It is now a Paradise full of Trees of the Lords own Planting The Will now stands right for God and looketh Heavenward Now it hath that new Heart which God promiseth to give Ezek. 36. 26. A new Heart also will I give you and a new Spirit will I put within you and will take away the stony Heart out of your Flesh c. O precious Heart worth more than the Treasures of both the Indies the comparison falls too short the Lord takes and gives but doth not give and take For this Heart shall never be lost this new Heart is a stock of saving and Sanctifying grace the Fountain Spring Source Habits from whence come and flow the Acts and streames of grace and Piety now doth God lay the principle bottom and Foundation of the after superstructure of Pious Actings now doth the Lord bring the Heart to his own bent and cause it to move towards himself as the Center thereof the Lord hath made the Heart a Treasure or Ware-house from whence good things Mat. 12. 35. are brought forth CHAP. VI. V. What those graces are which especially first put forth themselves They are these 1. Relying Or 1. Faith 2. Repenting Or 2. Repentance THese two are Sisters they are the Primerose graces that first appear in the Spring of conversion or effectual calling For this Work is called by several names viz. effectual calling as there is a closing with the call of God conversion as there is a turning to God and Regeneration as there is a Spiritual birth and such workings of God to the Soul and the Soul to God as beareth Analogy and proportion with the natural Birth But first to speak of Faith or relying many S. 1 controversies there are about Faith all which I wave as not being made for a Souldier and being desirous to improve my time and talent to edification and not disceptation I mean that Act of the Soul whereby it doth rely stay roul and leane it self upon Christ whose Church Cantic 8. 5. and dearest Spouse is said to lean upon him Spiritual life is from Christ in the Habits and to Christ in the Acts by this Faith doth the Judg. 3. 7 c. Soul as Ruth to Boaz come softly as conscious of it's own unworthinesse and layeth it self down at the feet of Christ saying I beseech thee spread thy skirt over thy poor Creature for thou art a near Kinsman Bone of my Bone and Flesh of my self The Soul put 's into the Haven of Christs righteousnesse by Faith and there throweth it self for life and Salvation John 3. 15 16. That whosoever believeth in him should not perish but have Eternal life Before the Habit of Faith with other graces was planted in the Soul and Heart Now the Budd's and Acts of that do appear assoon as there is Regeneration by an Ingeneration of Divine principles the Soul casts it self into the Lap of Christ the Armes of a Saviour and Bosome of a Redeemer when Spiritual strength is put into the Soul the first step it takes is to Christ and by Christ to God The Soul now layeth its self at Christs Door and gives up it self to the Patronage of his Wing It believeth on closeth with and fasteneth it self to him by this Girdle and this Doctor 1. Lib. Med. 26. c. 26. thes Ames calleth the active reception of Christ 2. Relenting The next grace that put 's forth it 's hand out of the Womb is relenting or S. 2 repentance an aversion from evil a conversion to good in heart in hand in affection and action These are often coupled in New Testament Preaching Repent and believe Believe Mark 1. 15. and repent And sometimes the one without the other though one of them be not expressed yet it is implyed Now the Soul goeth from and goeth to from Hell to Heaven from Sin to Grace from the left hand to the Right It 's Back is now where it's Face was and it's Face where it 's Back was The Hebrews have two words growing upon one Root fitly expressing this and corresponding to the Latine aversion and conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning to What saith the Lord to his People Isai 1. 16 17. Cease to do evil learn to do well By Faith the Soul is willing to possesse good that is Christ by repentance to practice good that is Grace and Piety Now is the Soul troubled for what is past and disquieted for all it's Sins it hateth the evil and loveth the good How sweetly doth Ephraim through the grace of God express himself in the 31. of Jeremy and the 19. Verse Surely after that I was turned I repented and after that I was Instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the reproach of my youth And how can it be otherwise when the soule is turned to Christ It cannot be for Christ and Baal too nor halt between two opinions It cannot serve God and Mammon If it giveth up it self to Christ it must needs give away it self from sin and if by Faith it take Christ for it's Husband it must forsake the Bed of Adulterous Love If Christ dwell in the heart by
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