Vox Dei & hominis. GOD'S CALL FROM HEAVEN ECHOED By Man's 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 Uses. 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 Churchyard, near the little North door of Paul's, 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 talon, 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 success? 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, triple, yet should I abundantly rejoice in the labour of the hardest tasks, if thereby through the assistance of the Almighty, I might see Satan's 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 jearnestly 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 heresy. 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 swine's 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 Devil's 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 yourselves; weigh yourselves in God's scales: will you know every thing, and be ignorant only of the state of your souls? 7. Content not yourselves with a form, but look after 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 Devil's shops. 10. In your places discountenance sin and profaneness; encourage goodness. Improve your power, estate, age, etc. for Christ's glory. 11. Maintain love towards each other; follow peace and holiness; Love is an excellent grace. 12. Be very careful to sanctify the Lord's Sabbaths publicly 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 Margaret's 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 apprenticeship 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 seedtime; 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 practisers 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 well-beloved Children. Whose spititual welfare should I tender if not yours? I cannot but interest you in this my public as well as private services. FOr thee, Dear heart, as my love here greeteth thee, so thine to me, to thyself, (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 bosom, for the cloud of death many times overcasts a fair morning) and so have opportunity for information, direction and counsel, according to my talon. 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 yourselves 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 father's blessing, as the best legacy I can bequeath to you; but those being not hatched and these fledged and completed, I could not but put them into your hands, not knowing (though myself 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? showing 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 rejoice, yea, more than to see you sit upon the highest pinnacle 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, etc. 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 near 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 ourselves alone, said the Heathen Orator. And if for others, for their good; and if for their good, than 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 nearly 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 kneedeep 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 you of sin, and the danger of a natural condition; it was mine own condition once, and whether I have yet fully passed it I have much cause to fear, I find my heart so carnal, sold under sin. Others of you may have some early glimmerings of the spirit dawning upon your souls. The Lord cause the sun of righteousness to rise upon you with healing under his wings, and bring your bloomings and buddings to ripeness and maturity. Some others may have a through work of grace upon their hearts; the Lord make such thankful, (for it is an inestimable mercy) and keep their feet that they fall not. Various are your conditions in regard of temporals and spirituals; various are your relations to, and acquaintance with me: whatsoever the one or the other be, let nothing be a bar to keep you from accepting the counsel of the holy Ghost, which is sent in love, let it therefore be so taken. I would not these things should be a witness against you or me another day; The Lord therefore for his Christ's sake so sanctify these truths to us, and us by these truths, that we may all attain to grace and increase thereof, to the comfort of our own souls, to the praise and glory of God by Christ. So prays Your daily Orator at the throne of grace, J. V. The Epistle to the READER. Christian Reader, THou mayst wonder to see me add to the pile and heap of books. Not glory, nor gain (unless of God, of souls) (though my heart be very evil, and have the seeds of all sin in it) are the wheels on which I move in this labour. Not affectation, but affection to my heavenly Father, to my earthly Friends, put me on to this. Some years since in my public preaching. I went through the chief heads in Divinity, and when I came to this of Effectual Calling, I insisted the longer upon it, because it was very practical, and of great concernment. I found it then making some impression, I hope it may do so now; if but one soul be thereby turned in to the Lord, it is worth my pains, though a thousand times more. I was desirous to communicate it to my friends, to whom I dedicated, for their good if the Lord be pleased to bless it. It had been a weary task to have transcribed many copies; I was resolved therefore to take the shortest cut. It is a complaint that the Press is oppressed, and not without cause; yet much Printing I think is no more to be indicted then much Preaching, if so be the matter be sound and savoury. That feminine toleration that Midwives so many spurious births into the world, and that licentious liberty whereby any one and any thing may preach and be preached, are well worthy of censure and sharp animadversions, it is hard to say which more. Much reading is a weariness to the flesh, and so may much hearing, yet if either be rendered under God a means of conviction and conversion to the spirit it is no matter. Daniel got knowledge of things of concernment by books, Dan. 9 2. I see the Lord owneth and blesseth reading as well as hearing, printing as well as preaching. (though of all means of grace I take preaching▪ to be the King:) Mine own soul through the mercy of God (for ever blessed be his name) hath received some good (if it be not presumption to say so) that way, as well as by the preaching of the word; and though this be drawn up by a weak worthless creature, yet God I see sometimes makes use of, and blesseth a wooden as well as a golden instrument. And though hereby I expose myself who am weak to the acute judgement of parted and learned men, yet I weigh it not, if but one soul may be gained and brought in to God by this service, as I hope there shall, and the Lord raiseth mine heart to some comfortable expectation thereof. What a rejoicing would it be to me, if my poor labours might tend to the enlargement of my sovereigns Kingdom? Reader, I shall no further apologise for, or give an account of this undertaking, though more might be said. I desire thine earnest prayers, that while I give these counsels and cautions to others, myself may not be a castaway, as thou hast mine. If thou be a sinner, the Lord conform thee to his will; if a Saint, the Lord confirm thee in his ways. The Lord be with thy spirit, and his, who is Thine as he hopes for thy souls good, J. V. Imprimatur, Edmund Calamy. A SURVEY OF EFFECTUAL CALLING. THE FIRST PART. CHAP. I 8. Rom. 30. verse. the begin. Moreover, whom he did Predestinate, them he also called. IN the first part of this Chapter Paul endeavours to comfort the Roman Saints against the Remainders of sin; yet with this proviso, and caution, that they remain not in sin: In this Second Part, which gins at the seventeenth Verse, he Sect. 1 prescribes an antidote to fortify their Spirits against adversity, which is made up of many ingredients, the last whereof, though not the least, is in the 28. vers. viz. that God like a skilful Chemist will extract good out of evil, and by his wise disposing, cause advantage to grow upon the stalk of affliction; which is proved in the two next Verses, because nothing can break that Golden Chain, wherein foreknowledge, Predestination, Vocation, etc. are Cohaerence linked together; so that the words which I have pitched upon, fall out to be the middle link of this Chain, which reacheth from Eternity to Eternity, viz. from foreknowledge, and Predestination, to Glory. For the opening of the words: Predestination Explication. is a fore-ordaining, or appointing even from Eternity, in reference to the reasonable Sect. 2 Creature; and is sometimes taken largely, so as the twins of Election, and reprobation lie in the Womb of it; and sometimes strictly, and synecdochically, that it, and Election are identified: and so is it here used. Them hath he called] We know what it is to call to, or upon another, to do this, or that; so God calls them to Sanctity, obedience, conformity to his will; yet so it is to be understood, that he opens their ear to hear, and inclines their heart to submit to this call: He hath called] The Preterperfect tense used for the Future Bez. in loc. tense, after the manner of the Hebrews, and to denote a continued Act: But I should rather think, he so speaks in reference to those that are called already, and so in them Personating all others that are the Children of Predestination; or else to show, that those that are Predestinated shall as certainly be called, as if they were already called; for it is the manner of Scripture, Sic narrare futura, tanquam praeterita, Haym. to call the things that are not, as if they were. In the words are two parts. Divis. 1. The Subject. 2. The Predicate. Or, 1. The Appointment to the end. 2. The first step of the means to the end. Viz. 1. Predestination. 2. Vocation. The Doctrine which naturally arises from these words, and which I shall lay and set, as the Foundation and Pillar of the ensuing discourse is this. Those whom God hath predestinated Doc. to Life and Glory, them he doth call: S. 3 whom he had in his heart from Eternity, them he brings to his hand in time; whom he appointed to Salvation, them he calls to Sanctification; whom he Elected in Christ, those he brings to Christ: This is plain from other passages of Scripture; as the 28. Verse preceding: Who are the called according to his purpose. First he purposeth concerning them, than he proposeth to them, and prevaileth with them: 2 Pet. 1. 10. Give diligence to make your calling, and Election sure: There calling and Election like a loving pair go hand in hand; and if calling make Election sure, than it is sure that the Elect shall be called. 1 Pet. 1. 2. Elect according to the foreknowledge of God, through Sanctification of the Spirit, or rather ad Sanctificationem: to Sanctification of the Spirit: Est Bez. in loc. enim hic Electionis finis: for this is the end of Election, though not all the end; and if so, than the Elect and predestinated shall be called; for God's Intention cannot be recalled: The Method I propose for prosecuting this point, and the order I shall observe in Anatomising this Doctrine, is this. 1. I shall show the kinds of calling. 2. The nature of it: or, what it is. 3. The parts of it. 4. What is done in it. 5. What graces especially, first put forth themselves. 6. The degrees, or steps, whereby it ariseth to perfection, and is completed. 7. The concomitants effects, and consequents. 8. The parties whom God doth call. 9 The time when. 10. By what means. 11. A few objections shall be answered. 12. A few plain and familiar reasons given in. 13. The use and application of the whole. CHAP. II. 1. Of the kinds of calling. 1. GOd is said to call men three ways. 1. By their particular names, as, Adam, where art thou? God called out of Heaven, and said Abraham, Abraham. Gen. 22. 11. 2. To some special service and business, as when he called Abraham to go into a strange Country. 3. To some general Estate and condition; and that is twofold. 1. Less general and common but to some, as Paul called to be an Apostle, and others Ministers. 2. More general and common to all Christians. Rom. 1. 7. called to be Saints. And this also is twofold. 1. Uneffectual when they are not the better for their calling: Many are called, but few are chosen. Matth. 20. 2. Effectual, when the call of God takes effect upon their hearts, and they obey it; so that God may say as the Centurion, Matth. 8. 9 I say unto this Soul, Come, and it cometh: Now the calling that is meant here, is that which is more general and effectual; which you may conceive Simil. by this familiar resemblance. I see a Traveller out of his way, and in Jeopardy thereby, I call to him; Friend, you are undone if you go on in that way; and many dangers you will meet with all: Come this way, take my Counsel, I will set you right: Now if this man only give the hearing, and go on; my calling is uneffectual: But if he follow my directions, than it is effectual, and to purpose; and the effect thereof is his going right, safeguard, and peace; we are all like Sheep that Ps. 119. 76. go a stray, and silly Travellers that have lost our way: God calls; oh poor Soul, whither art thou wand'ring? Thou drawest back to perdition; thy feet go down to death, thy steps take hold on Hell. Turn to the right hand; take my Christ for thy Pilot; a new heart for thy bias; harken to me, and depart not from the Words of my mouth; if the Soul go on, this call is uneffectual; if it harken and obey them, than it is effectual, and the Soul finds the effect thereof to its welfare. CHAP. III. II. What this calling is. IT is a Work, and the first special Work of Defin. God's Spirit by the Ministry of the Word, whereby a man, or woman is brought out of an Estate of nature into an Estate of grace, out of self to Christ, and of vassals of sin are made Vessels of the God of Zion; to walk strictly with him in the course of their lives, to the peace of their Souls, to the praise of the glory of his grace. Col. 1. 11, 12. Which hath made us meet to be partakers of the Inheritance of the Saints in light; who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. Where I suppose darkness is not only meant of ignorance, which is one part of a natural Estate, but also of sin in general, which is sometimes called by the name of 1 John 1. 5, 6. darkness; wherewith as with a thick Cloud the whole Man is envelopped & wrapped. 1 Pet. 2. 4, 5. To whom coming as unto a living Stone; ye also as lively Stones are built up a Spiritual House, an Holy Priesthood to offer up Spiritual Sacrifices, acceptable to God by Jesus Christ: So likewise the 1. of James, Verse 18. I shall a little unfold this rich hanging, that you may have a more full view of it: It is a Work, not a Notion, chimaera, fancy, or conceit: but a real Work. It is the first Work upon the Soul: Predestination Electio est amor ordinativus, non collativus. is without, this within: Predestination is in the heart of God, this is God's coming into the heart of Man; that did ordain, this doth order. Sanctification, (for some distinguish it from Assemb. Confess. effectual calling, though others do not,) and perseverance, etc. are after, this before; this marcheth in the Head of the Heavenly Troop, and blessed Train of God's Works upon the Soul. It is a special Work, not a common, which the reprobate may have: it is a distinguishing through Work; not such a work as a Man may have, and yet come short of the glory, because short of the grace of God; and be left many miles on this side the Region of happiness: it is not only a saving, but a truly Sanctifying Work, as some distinguish; and so Sanctifying as indeed saving, not only in that mean and potentially, but in the end and actually. It is the Work of God's Spirit, the posterity of the Holy-Ghost. 3 John 6. 8. It is the blowing, or breathing of the Spirit; the Child of Heaven: all the means in the World cannot make a Saint without the influence of the Spirit; yet that works by the Word, that is the Instrument in the hand of the Spirit, for the new moulding of sinful hearts. The Spirit and the Word go together: the Spirit primarily, the Word secondarily, the one as Master, the other as Servant. And these Work not upon a part, but the whole: This Work is diffusive, and 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 ways) it walks strictly: before the Soul was in the Field of sin, now in the Garden of grace; before in the common Road of ungodliness, now in the private walk of Piety; before it was Lawless, 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 God's glory: Doth not Paul Doxologize, praise, give thanks for this? Col. 1. 12. God's 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 Emblem whereof in a good measure you have in the Parable of the prodigal Son. CHAP. IU. III. The parts of this calling. And they are two. 1. tendering. 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 invites 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 cried, 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 Wisdom daily send forth her Maidens to call in Souls? God comes to Souls with Christ, grace, Holiness, a new heart; and saith, what dost want? what wouldst thou have? dost 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 kindness 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 goodness, when we see the danger of our own badness: a sense of distress put's on to sighing for deliverance; and what Saints experience almost tells them not, that conviction is Midwife to conversion. 2. There is taking, or receiving: The former S. 2 was Gods Act, this latter is the Souls, Conversio ad bonum non homini, sed Deo adscribenda. Aust. Ep. Phil. 2. 13. Bou. 1. 24. yet not so the Souls, but that it is beholding to God for it: It hath not such propriety in it, but that it depends upon God's 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 its hands to accept. The Soul now giveth consent, and no longer saith nay: now Christ and the Soul are made one, and of his fullness 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 its heart, and let's in Christ and grace, who have stood knocking there a great while, and bids them welcome with a kiss of hearty and sincere Love. John 1. 12. As many as received him: Now the Soul receiveth Christ; now the womb of its heart is not capacious enough to receive; now it's stomach is come down, and falls to feed hearty 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 itself for being stubborn so long. Now it is willing to open its mouth wide, yea that its 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 its ear, and it is not rebellious, now it yields, stoops, submits to, and closeth with God in his grace; it answers Gods call, and saith, Lord thy Face will I seek. Ps. 27. 8. and subscribes for God. Isai. 44. 5. CHAP. V IU. 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 Brass, 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 darkness; but now are ye Light in the Lord. So dark is the Soul while in the Womb of nature, that it is darkness itself in the abstract; a greater darkness 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 darkness. Ephes. 4. 18. Their understanding is darkened, and there is ignorance and blindness in them: but now God makes a Window in the Soul, and let's in enlightening beams, that it seethe into the mysteries Vtraque cognitio, Dei scilicet & tui tibi est necessaria ad salutem. Bern. Sup. Cantic. of Iniquity and Godliness, whereof it had no knowledge before: Now it knows something of itself 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 its 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 Scholar, 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 unless seconded by this: The Lord goeth down from the upper story of the Head into the Heart, the Centre of the whole man; and refineth, and purgeth that: it was full of Trash and Vanity, like a Child's 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 goodness 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 Godliness, 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, etc. 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 streams 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 Centre thereof; the Lord hath made the Heart a Treasure, or Warehouse, 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 Primrose 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 Soldier, and being desirous to improve my time, and talon to edification, and not disceptation. I mean that Act of the Soul, whereby it doth rely, stay, roll, and lean itself 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▪ etc. Soul as Ruth to Boaz, come softly, as conscious of its own unworthiness, and layeth itself 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 myself: The Soul put's into the Haven of Christ's righteousness by Faith: and there throweth itself 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 itself into the Lap of Christ, the Arms of a Saviour, and Bosom 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 Christ's Door, and gives up itself to the Patronage of his Wing: It believeth on, closeth with, and fasteneth itself 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 employed: 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 its Face was, and its Face where it's Back was: The Hebrews have two words growing upon one Root fitly expressing this, and corresponding to the Latin, 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 possess good, that is Christ; by repentance to practise good, that is Grace and Piety: Now is the Soul troubled for what is past, and disquieted for all its 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 repent; 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 soul 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 itself to Christ, it must needs give away itself from sin; and if by Faith it take Christ for its 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 looks upon sin with coyness 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 Beams and Rays 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 causeless 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 completed. NOw in the next place let us consider those degrees, whereby God carrieth 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 tract the footing of the Spirit in its ordinary go. 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 Hornbook, before it get into an higher Form: 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 lookingglass, but if we have not eyes to make use of this Glass, 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 darkness of ignorance kept many an one a sleep still in the Devil's 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 inconsiderateness, or the strong tide of corruption bearing down all before it,) (till God stop and dam 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 darkness 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 Satan's Kingdom, if they know not the Laws of God's 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 its ways with the Law: Now it lays its Life to the Line; its Ways to the Word: Now it brings its self to the Trial, the Touchstone, the Square: The Commandments are Holy, and just, and good: Rom. 7. 12. Rectum est regula sui, & obliqui. And therefore fit to be a measure; for every strait thing doth best discover that which is crooked: There are the Balances of the Sanctuary, wherein the Soul weigheth itself: now it brings its face to this Glass, and there tells its 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 itself, and its self to the Law, in thought, word, and deed. Doth not the Apostle compare himself, and his ways 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 David's course. Ps. 119. 59 I thought on my ways, and turned my feet unto thy Testimonies: And how could he think on his ways, if he knew not the Law, and compared them together. The Soul now saith to its 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 itself with itself, with others, which were false Rules; but now with the unerring word of God, which is the justest measure: God hates false Balances, and measures in Spirituals, as well as temporals. 1. Apprehension. Of the evil of its ways. 2. Apprehension. Of its lost condition. S. 3 The next stair, or step that the Soul takes, is apprehension, or sense; and that, 1. of sin & the evil of its ways; now it seethe itself sick; and having looked into the Law, it discerns the paleness of its countenance, the Symptom of its heart's 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 itself to be a sinner; to be black, defiled, and polluted all over. All the ways of a Man or Woman are clean in their own eyes before, but the Lord weigheth Prov. 16. 2. the Spirits: He that is first in his own cause seemeth just; but his neighbour 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 ways, and their do that were not good, and shall loathe 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 myself all stained, and mired. 2. Of its lost condition: Now it seethe the S. 4 Sword of God's indignation hang over its head by a twine thread; now it seethe the Vials of wrath unstopped, and ready to empty themselves upon its head in a curse to its Eternal destruction: Now it seethe itself 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 woe and misery. As by the former it feels its sins, so by this it fears God's wrath. It knows that it deserves to be the everliving object of neverdying displeasure. It now seethe that it hath run into a Praemunire, and is entangled in the snare. It heareth nothing but a dreadful voice, and thundering 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 threaten of God in his Word, (to which before it turned the deaf ear) are heard. They beset and hem 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 Alarms of God's 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 deal: In some more of this, in some less, 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 torn him in pieces: but over some God doth rather shake the Rod then Strike, and deal blows. 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; Showers come down, and it is a rainy season: A deluge of sin, and deluge of sorrow; what the eye seethe, the Heart ruth: The heart is melted and dissolved, the deeps are broken up, and send forth their streams by the Channel of the eyes: If you lay your ear, 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 sense 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 jacob's 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 God's anger, and scratched with the brambles of dreadful Gemitus, & geminatus luctus. threaten, then do the Waters of sorrow flow, and rise very high; and it's mourning is great. 5. Persuasion: The next is a belief, or persuasion, S. 6 hatched in its bosom, that its sins are pardonable, and may be pardoned; and here comes in the knowledge of the Gospel, Knowledge of the Gospel. and the grace of God: It hears of a Brazen Serpent, that can heal those that are stung; of a Physician, that can cure all Diseases; of Balm in Gilead good for Every sore; it takes notice of a white flag hung out: and therefore it saith with the Jailor, 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 seethe Christ as afar of; as the Eunuch said Acts 8. 36. in the Acts; See here is Water, what doth hinder me to be Baptised? 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 hindereth 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 righteousness of Christ, and all this in order to the taking away of sin; and hence it comes to conceive some likelihood, some probability, or at least some possibility, that its condition may be mended, that its 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 express 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 long: And as before there have been heart-breakings for sin, so now heart-breathing after a Saviour: You that have been, or are Childbearing Women, know the height of natural long: Alas this Spiritual longing after Christ is more strong, more fervent than those by far; nothing will pacify, quiet, and still the Soul, but only this breast; nothing can slake its thirst, but only this Fountain water: Nothing answers its wish, but this; because nothing answers its want, but this: A poor Beggar, when he seethe 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 righteousness were mine to hid my shame! I am an hungry, Oh that this bread of life were mine! How fit were these things for me, and how suitable to my condition! 7. Application: The next Step that the Soul S. 8 takes, as led by the hand of the Spirit, is to the bosom of Jesus Christ. It casteth itself by relying Faith upon the Son of God. Now doth the Soul conclude like the Leprous Men in 2 Kings c. 7. begin. that if it stand upon its own bottom, it must needs perish; it's destruction than is without the least uncertainty; If it go to Christ, it is sure it cannot hinder itself; it may further its self: and therefore resolutely throws itself at his door; grasps him, hangs about him, and will not let him go; and saith with Job, Job 13. 15. Though he slay me, yet will I trust in him: And with the Woman of Canaan will not be beaten off from him. Now the Soul goeth to the Horns of the Altar, and there will it hold: It runs to Christ, makes him it's Asylum, it's strong Tower of safety; and Christi vulnera civitates refugii. takes Sanctuary in his Wounds, which are its Cities of refuge, to keep it from the fury of the Law. It hath been hunted, and worried, and now runneth to this burrow for shelter. It saith to Christ, as Ruth to her Mother in Law: Ruth 1. 16, 17. Entreat me not to leave thee: for whither thou goest, O Jesus, I will go; where thou lodgest, I will lodge, thy God shall be my God; yea and nothing, no not death itself shall part thee and me. Here it leans and stays itself, even upon the merits, righteousness, perfect obedience, sufferings, death, Resurrection of an Almighty, and most gracious Saviour, and Redeemer. And this is the first direct Act of Faith, and that which is true justifying and saving Faith. And this proceeds from the Work of God upon the Soul, in the Implantation of grace, whereof we spoke before. 8. Humiliation: The next degree I conceive S. 9 is a mourning frame of Spirit; differing from that, which we called the fourth Step, to wit, Lamentation; for that was legal: but there is a Gospel repentance, and sorrow which is the Fruit and Companion of Faith; which though it may eye wrath and misery; yet not those alone; but now mourneth from Faith, from a sight of Christ: and I also conceive, (yet with submission to better Judgements;) (for I desire to remember the Apostles Rule. 1 Corinth. 14. 32. The Spirits of the Prophets are subject to the Prophets) I say, I conceive that this Gospel repentance hath two parts, or degrees: The first being the concomitant of the first, and direct Act of Fath, viz. Faith of adherence, of which we spoke in the last head: and the second of the second and reflex Act of Faith, viz. the Faith of evidence; Ames. lib. 1. Med. 26. cap. 31. Thes. before it mourned and repent from sense, and that did precede justifying Faith; now from Faith, and this follows justifying Faith: Now the Soul ingenuously comes to the knee of Christ, cryeth Peccavi, and makes its moan; and this repentance is very pleasing to the Lord. Ps. 51. 17. A broken Heart thou wilt not despise. This is that Godly sorrow which the Apostle speaketh of. 2 Cor. 7. 10. This sorrow divideth between the Heart, and its sin. That now a Man or Woman give up themselves to God in Holy engagements, which though it go along with repentance, and be part of it, yet for distinction sake we will look upon it by itself, and it shall make the ninth Step. 9 Resolution: Now it giveth up itself in S. 10 Soul and Body to the Lord: The Head and Heart as Commanders being wrought upon, all the rest, Faculties, and parts, as common Soldiers will follow; it saith now as David, Psal. 119. 106. I have sworn, and I will perform it, that I will keep thy righteous Judgements. Friends and dear Relations, if ever the Lord bring your Hearts to this which I earnestly desire and long for, you will then enter into a solemn covenant with the Lord against your sins and wickedness: you will lie low at the feet of God, and say with Saul. Act. 9 6. Lord, what 1 Kings 20. 7. wilt thou have me to do? You will deny God nothing now, as he said in another case; neither Wife, nor Husband, nor Children, nor gold, nor Silver; all that is dear to you shall be parted with for his sake. You will now no longer make provision for the Flesh to fulfil the lusts thereof: Now Holy purposes and resolutions do abound in the Soul, It saith to the Lord, as Justine to Tiberius, Si tu vis, ego volo; si non vis, nolo: So saith the Soul, Lord, I am thy Clay, and thy Wax: I have been hitherto stiffnecked, stubborn, disobedient: but now do with me what thou wilt; I desire & purpose through thy grace to be wholly at thy Command, and dispose. Now through the grace of Jesus Christ, it shall not be with me as it hath been, but I will set myself against every known evil and way of sin; I will be most careful to please, and most fearful to displease; for this sorrow worketh carefulness: Now I desire to yield my members Servants to Righteousness 1 Cor. 7. 11. Rom. 6. 19 unto Holiness: Upon all the rooms, I mean Powers of the Soul, and upon all the parts of the Body there is written, For God, for 1 Cor. 6. 19, 20. Christ, for Grace: I will not be mine own saith the Soul, but God shall be mine owner: O precious workings, O blessed resolutions! Say, and hold; the Lord help thee to hold what thou sayest. 10. Manifestation: In the next place God S. 11 let's the Soul read so far in its evidence, that it can apprehend its sins are Pardoned; and showeth so much of his Face, that it perceives a Father's countenance, and hath some guess at the thoughts of his Heart: The Dovelike Spirit brings an Olive Branch of Peace in its Mouth, and persuades the Soul of God's favour. Isai. 40. 1, 2. Comfort ye, comfort ye, my people, saith your God; speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her Iniquity is pardoned: Now it hears a sweet, warbling, melodious voice from Mount Gerizim, the Mount of blessing, saying, Blessed are the Poor in Spirit; for theirs is the Kingdom of Heaven: Blessed are they that mourn; for Mat. 5. 3, 4, 6. they shall be comforted. Blessed are they which hunger and thirst after Righteousness; for they shall be filled: This gentle air sweetly fans, and cools the Soul: Now Christ hath bidden the winds and waves be still, there is a sweet calm: Now frowns are turned into smiles, a funeral day into a festival: The Soul can with comfort say as Hezekiah did, Isai. 38. 17. For Peace I had great bitterness: but thou hast in Love to my Soul, delivered it from the pit of corruption; for thou hast cast all my sins behind thy Back: It's former fears are now set in Peace, its objections silenced, its 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 its 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 less; 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 Intercessor 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 showeth but his Back parts, as it were in comparison of what some have; before the Soul had Wormwood and Gall, mingled with its Drink: But now it hath Nectar and Ambrosia; the sweet Honeydews of grace distilled to refresh it; and some but sip, others have large draughts; some but kiss 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 fatness of God's House: Some have more, and some have less 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 God's Love to the Soul in Christ, Pardoning, and forgiving its 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 its sins against that God, who it seethe, did intent so great good to it; sense of love draws 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 its sins have been against that God, that Christ, whose rich grace it hath so sweetly experienced in inviting, drawing, prevailing with it, and forgiving its sins: This is a sweet shower, a kindly lamenting, an ingenuous mourning: And converted Souls 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 bitterness, as for one's 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 loss of good King Josiah; so when the Soul considereth that it is Christ that it hath pierced by its sins, it's vain thoughts, it's wretched words, sinful communication and graceless conversation; then are the Floodgates of sorrow set open; and its 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 Tears that she washed Christ's 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 sense of Pardon, and comes to Christ for the increase of it; and out of that sense of Pardon, weeps, and laments thus at Christ's Feet for her many sins; (for many they were, as Christ saith. Vers. 47.) the goodness 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 spoke before; this sorrow is of great account with the Father, these Tears are precious in his eyes, he put's them in his Bottle, or rather Cabinet, for Jewels. 12. Conversation: Lastly, the soul Acts for S. 13 God, walketh in the way of Holiness, path of sanctity, and its Face is set for Heaven; now it gins to go upon its Legs; now all that it is and hath, is set on work for God: Now that its Heart is enlarged by the grace of God, it runs the way of his Commandments: 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 wisdom, and his Tongue talketh of Judgement. Psal. 37. 30. It's ears hearken to God's counsels: Thine ears 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 God's glory. It stretcheth not out its hands to Ps. 44. 20. a strange God: In a word as before, It yielded its members Servants to uncleanness, and to Iniquity, unto Iniquity: even so now it yields its members Rom. 6. 19 Servants to righteousness unto Holiness: These are the Fruits of the former workings of God upon the Soul; the streams of that Fountain; the Branches growing upon that Root; assoon as the Soul is changed, it changeth its ways, its works, its 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 Prays, is Baptised, 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 well as inwardly to God: Now are they running in the heavenly race, labouring in the Spiritual Vineyard, fight the Christians fight; doing the will of God, keeping the say of Jesus Christ, working out their Salvation with fear and trembling; many pretend to have a good Heart, when they have a bad hand; a right inside, though a wrong outside; to be fair within, though foul without; to have great Faith in the inward Man, though gross faults in the outward Man: but grace cannot be hid, it will discover its self; if fire be within, heat will be without; if the Heart live, the Pulse will beat: These are the Steps of the jacob's Ladder, whereby God descendeth into the Heart from the height of Predestination, and causeth the Heart to ascend to himself from the depth of a natural and sinful condition; and most blessed are the Souls that by the hand of grace are led thus far towards glory: But I would not Souls should be troubled, if their capacities cannot apprehend these workings in themselves in this order, that is laid down: but if they can find them in their own Hearts in truth, though they cannot discern this order, let them bless God, who hath thus blessed them with Spiritual blessings. Nor do I lay down these things peremptorily, as if there could not be a better and righter disposing them by transposition, addition, or subtraction: but only I humbly conceive according to that measure of light, the Lord hath vouchsafed me, who am less than the least of all his mercies; that the will of God in his word, the way of God in his works, I mean of effectual calling and experience of precious Saints, and chosen Vessels will own, and say Amen to these things; and now O blessed Spirit, come down into the Hearts of the Readers of these lines, and work these things in the Hearts of such of them, as are strangers from the Covenants of promise. CHAP. VIII. VII. The Concomitants, Effects, Consequences of Effectual calling. 1. LIfe: The first thing that followeth upon S. 1 Effectual calling is Life; thereby a Man or Woman is made alive Spiritually. This my Luke 15. 24. Son was dead, but is now alive, saith the Father of the Prodigal; how excellent and desirable is natural life to us, so that we are loath to part with it; as one said when his Physician brought him the message of death; Oh let me live, though it be but the life of a Toad under a Sill: If the life of nature be so sweet, how much sweeter than is the life of grace; natural inspirations have their expirations: but Spiritual breath can never be totally stopped; the Earthly life may be terminated, but the Spiritual cannot; a life of vegetation, which Plants have, is something; a life of sense, which Beasts have, is more; a life of reason, which Men have, transcendeth the other; but a life of grace, which Saints have, transcends them all: A living Dog Eccles 9 4. is better than a dead Lion: A Fly, because it hath life, is more excellent than the glorious and shining body of the Sun; when good old Jacob heard news of his Joseph, it was a comforting cordial to him, and reviving of his Spirits: It is enough, Joseph my Son is yet alive: So Gen. 45. 28. saith a gracious Heart, The Lines are fallen to me in pleasant places, I have a goodly Heritage: I am alive through the quickening grace of Ephes. 2. 1. God, pleasures, sin, world, vanity, away, be gone; it is enough, I have enough; Oh blessed be the Lord that hath redeemed me from the grave; I was alive once in thought, I am alive now in truth; I was alive to my own seeming, I am alive to my Souls saving; sin lived, and I was dead; sin is dead, and I am alive; there is joy at Man's coming into the world, sorrow at his going out; so delightful is life, so dolorous are the thoughts of death; those that are effectually called are born never to die; and how can they be but alive who come to Christ, who is life itself, as he is the true light to enlighten, so the true life to enliven the Soul; if the touch of dead Elisha's bones could make 2 Kings 13. 21. alive, how much more than the touch of a living Christ? All Saints are as the Children of light, so of life. Christ said, Ye will not come unto me that ye might have life. John 5. 40. Then those that come to him, have life from him: He that believeth on the Son hath everlasting life. John 3. 36. He hath that life begun which shall be ever. God hath breathed the breath of life into such; they then must needs be living Souls. Such live a noble, Heavenly, complete raised life; we may say of such as David, Lord thou hast made them little lower than the Angels, and hast crowned them with glory and honour. Psal. 8. 5. Nature's life is not Non est res magna vivere. Sen. to be compared with this. The voice of Christ is quickening; for he saith, the hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live; Christ hath called and caused thee to hear, and thou dost live; to be in the Land of the Spiritually living is no small matter. 2. Liberty: All that are effectually called, S. 2 have this effect of their calling, that they are set at liberty▪ Liberty is that we all crave; liberty is that which only Saints have. It is every one's Prayer, only the Saint's privilege; not a liberty to sin do I speak of, but a liberty from sin; not a liberty from good, but to good: Conscientia libera inquantum liberata à peccato. such only have the true liberty of conscience, which many miss of while they muse on it; to do what we would is not Freedom, but servitude; to do what God would, is the Freedom that belongs to the Citizens of the Heavenly corporation, the City of God, the Church of God; a natural Man is a Vassal, a Slave to the tyranny of his lusts and sin: but a Saint is free from sin, from the penalty, and from the power of it; from it's Domination, though not its Inhabitation; free from it in affection, Med. Ames. lib. 1. cap. 27. Thes. 21. v. though not in Action; free from Hell also, though not from the desert, yet from the death of Hell; free from the Law, in regard of justification, though not in regard of sanctification; free from the condemnation, though not from the commination of the Law; and can it be otherwise with them who are in Christ? he makes all his, Freemen, Free-women: If the Son shall make you free, ye shall be free indeed. John 8. 36. This Freedom is of an excellent nature; one told a certain people once that if they knew what a Jewel liberty were, they would not part with it for all the Riches of Persia; what a Pearl then is this liberty? Now may a Man or Woman say, as they in Psal. 124. 7. Our Soul is escaped as a Bird out of the snare of the Fowlers; the snare is broken and we are escaped: How glad is a converted Man, or Woman, with Joseph, that they are out of Prison, out of the stocks? that their shackles are undone, their manacles filled off, the Chains 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 distress: Thou didst visit me when I was in Prison, and redeem me when I was a Galleyslave. Galat. 5. 13. Ye have been called unto liberty: What contendings, what plead, what strive 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 rejoice at its redemption; and keep Holiday 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 height. 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 sphere and orb than others; How much than is that Man advanced to a condition above others, whose converse is with Christ, who is full of wisdom and glory? converted ones have Fellowship with Christ in a moral sense as one Friend converseth with another; or with any delightful and suitable object; they speak to Christ by supplication, Christ speaks 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 wisdom 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 say, 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 wisdom; the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Meditation, and with Christ's gracious leave sits down by his Right hand, and talks with him of all its sins, and all his loves; of all its miscarriages, of his peerless 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 perverseness, of his patience; of its frowardness, of his forwardness; 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 than Christ takes the Soul, and leading it by the hand, sheweth it all about his banqueting 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 shows it its name written in Golden Characters upon his never dying, ever yerning heart; shows it the glory of its future mansion; and walks with it from one end to the other of the streets of the New Jerusalem, upon the firm pavement of purest love; opens the record and rolls of Heaven, and shows it its 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 won upon its heart; and made it pant and long for him, till it was sick of love; he tells it of the kindness of its youth, and of the love, of its espousals, How it went after him in the wilderness, Jer. 2. 2, 3. in a Land that was not sown; and left all for his sake, than it was Holiness unto the Lord, and the first Fruits of his increase: 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 intercourse 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 truly 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 Centre 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 Souls: 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 fatness of the true Olive; when it goeth into Christ's Treasury, Christ's Warehouse, and seethe his spotlesnesse, his Righteousness, his sufferings, his death, his Resurrection, his ascension, session at his Father's 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 virtue and benefit of them is for me: And of his fullness 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 proclaim before Mordecai; so may we say in this case, Thus shall it be done to the Man, whom the Lord delighteth to honour with the grace of effectual calling. This is the Company, these are the goods that Saints converse with, that Saints communicate off. 4. Adhering to the truth: This is the fourth S. 4 thing that followeth upon effectual calling: Their hearts being united to Christ, cannot but be united to his truths; Because God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the truth; whereunto he called you by our Gospel. 2 Thes. 2. 14. Suppose this whereunto hath reference unto the whole that went before, Vid. Bez. in loc. than belief of the truth is included: Many Books have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine, and many Latin Books follow this; and so then whereunto may refer to truth, or belief: so that it is plain that when they were called, and converted by the Gospel, they were called to the belief of the truth as well as other things: It is a precious mercy, when Souls can say with Paul, that through the grace of God, They can do nothing against the truth, but for the truth. 2 Cor. 13. 8. This is a great favour at all times, but especially in this age, when there are so many backsliders, and Revolters from the truths of God; when others fall, that some should stand; when others like Weathercocks turn every way, that some should stand as firm Pillars in the house of their God; when others like Children are tossed to and fro, and carried about Ephes. 4. 14. with every wind of Doctrine, that God's people should speak, and keep to the truth in love; when others are like wand'ring Planets, that they should be fixed Stars in the Right hand Nimiùm altercando peritas amittitur. Sen. of the Father, when others by vain janglings come to fall off from, and reject the truth, they by humble and sober inquiries find out, and receive the truth: Christ promised, that if any do his Father's will, he shall know of the Doctrine, whether it be of God, or whether he speak of himself. John 7. 17. It is true of all Doctrine; those that are Doers, are discerners; those that are gracious, have that Spirit within them, whereby they know light from darkness, truth from error, that which is sound from that which is rotten; and can judge of that which is taught, whether it be Heaven or Earthborn; from God or from Men; that which is chaff they refuse, the pure grain they embrace; the dross they put away, the massy Gold they take to themselves. Truth is most welcome, and sweet to them: They receive the truth in the love thereof, affectionately, cordially; they lodge it in their bosoms, and lock it in the Cabinet of their Psa. 119. 11. heart: Verity is precious with them as well as Sanctity: They have a care to look to the workings of their head as well as the walkings of their feet; a sinful notion is displeasing to them as well as a sinful Action; a sound head and a sound heart go together; false Doctrine and filthy deeds shake hands, they can both lie in one Bed: no wonder that they walk loosely, who are not girt about with truth; ungodly Ephes. 6. 14. Non benè cinctus, non bene dictus. conversation is usually supported by erroneous conceptions: but an heart changed by grace doth not allow itself in sin, and therefore needeth not to embrace false Doctrine for the maintenance thereof: It dareth come to the light and a bide the Trial: Truth is its right hand, it's guide: It hath bought the truth, as Prov. 23. 23. the Scripture phrase is, and will not sell it; It is dear to it, and as Jonathan loved David, so it 1 Sam. 18. 1. loveth truth as it's own Soul; It beareth witness, delighteth in, speaketh, and Prayeth for the truth; and with the Martyr can say, Though I have not a reaching head to dispute, yet I have a resolved heart to die for the truth: It will contend Judas 3. might & main for the truth delivered to the Saints. It's heart riseth within it to see wanton error in these days take the Wall of truth: Its Spirit is stirred within it to see false Doctrine ride on Horseback, and truth to go on foot, a begging: Thus it is with those whom the Lord hath wrought upon by grace; they were born of truth, they are the Children, Friends of the truth. And wisdom is, and will be justified of Matth. 11. 19 her Children: But as for you who are unconverted; a little matter will divide between you and truth, seeing your heart is not set upon it. 5. Justification: In the next place all that are S. 5 effectually called, are justified, and their sins forgiven; as it is in the Text Verse. And whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he called, them he also justified: There is remission of their sins, imputations of Christ's merits: The Lord taketh their filthy Garments, and causeth their Iniquity to pass from them, Zech. 3. 4. and clotheth them with change of Raiment. Their Rags are taken off, and Robes are put on, and they are clad in the Garments of their elder Brother: It is a sign of favour from the Knolls Hist. Great Turk, when a rich Garment is cast upon any that come into his presence: This is a special favour of God to cast by the hands of his grace, the rich Scarlet Mantle of Christ's perfect obedience upon the backs of any; and this he doth only to his Jedidyah, his beloved one, his called one's: By him all that believe are justified from all things, from which they could Acts 13. 39 not be justified by the Law of Moses: Moses condemneth, Christ condoneth; Moses accuseth, Christ acquitteth; Moses chargeth, Christ dischargeth all his Saints, all his converts, all his changed chosen-ones: This Jewel is hung upon the ear, this Chain about the neck only of the regenerate; Christ takes to himself their Nostra delicta sua delicta fuit, ut suam justitiam nostram justitiam faceret. Aug. unrighteousness, gives to them his own Righteousness: but as for you that are in the filth of your sins, you are yet under the guilt of them; they all stand uncrossed, unpardoned; what a dreadful thing is this, when one, and that the least of your sins is sufficient to plunge you into hopeless and helpless depths of misery? You that are Saints therefore consider, what an unspeakable mercy and Privilege this is; to have all thy sins done away, and cast behind Gods Back; that he should remember them no more: Your sins are pardoned, though the Tears of repentance stand in your eyes, that you cannot read your Pardon; thou art as perfectly pardoned as ever was Abraham, Isaac, Jacob, or the Saints of the highest form in Christ's School, though thou be but an Abcdarian and mean Scholar, if thou be'st called indeed; all is wiped out in God's debt Book, that might be brought against thee; yea in Am. lib. 1. Med. 27. cap. 24. Thes. Job 13. 26. some sense, 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 numberless 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 Souls condemnation: what a confounding thing is it to see a flying roll 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 one's own particular: To consider how the Lord hath laid the sins of a Soul upon the true Scape-goate, the Lord Jesus, to be born away into a Land of forgetfulness: This is a singular mercy of the Plural Number, for it contains many mercies in it. It is more worth than all the Crowns and Sceptres in the world; and this great, rich, invaluable, pearleful, and peerless mercy goeth hand in hand with effectual calling, they are loving and inseparable companions: Oh, who now would not prise 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 God's House, into his bosom; they are his near Relations; they are his Sons, not only by Creation, as all are, nor by common Profession, as some are, nor by Eternal generation, as only 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 Privilege, to become the Sons of God; even to them that believe on his name: Only 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 Soul 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 Privilege. 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 dressed, 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 Sovereign 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 King's Daughter, & therefore saith, Who am I? and what is my life, or my Father's 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 Master's Daughter, he speaks again after the same manner. Verse 23. And it is said afterwards, that it pleased David well to be the King's Son in Law. Verse 26. So saith a gracious heart with modesty and humility, sensible of its own nothingness: Lord, what am I but a Worm, a Wretch, a dead Dog? I am a Sinner, and so were my progenitors, 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 Emperor 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 sense, you Sons in a special sense: The spouse of Christ is called the King's Daughter. Ps. 45. 13. Such honour, such dignity have all his Saints; what aspiring is there in the world after greatness, renown, honour? insatiable thirsts, unwearied labouring for these things, till Men lose their credit, reputation, honour, lives, yea, and Souls too: but they are not to be compared with this; they are but twinkling Stars 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 uncleanness, but unto Holiness: 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 Holiness; not to persecute, but Heb. 12. 14. to practise 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 Christ's 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 only allude; if you inquire, 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 straight way; in the path of Piety: Thou that art yet unchanged, art still in the dirty miry road of impiety; with the Dog and the Sow thou delightest in filthiness; thou art swearing, blaspheming, drinking, gaming, cheating, scoffing, lying, reviling. Prov. 5. 14. vide Jun. in ●●c. Pares cum ●●●itus. Thou art not only 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 itself, to others, to body and soul; advising and Prov. 13. 20. 2 Pet. 1. 10. Phil. 2. 12. counselling its charge, its 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 departed from Iniquity. This is a most choice Fruit of effectual calling, to be Holy and gracious in one's ways and carriages: it is such a Privilege that but few in the world do attain unto: viz. to have on the clean linen of the Saints, to have Holiness written even upon the Horse's 1 Pet. 1. 15. Bridles, to be Holy in all manner of conversation, as he is, who hath called them: A converted Soul rejoiceth much at this, and is very glad of it; to find a tincture of Holiness on all its ways; 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 enameled with Piety. 8. Afflictions, or Persecutions: And is it, S. 8 you will say a comfort, a Privilege to be afflicted, to be persecuted? yea, when for Christ's sake, a good conscience, and the Gospel's sake, it is a great honour; sinners account nothing worse, and it so imbitters Godliness, 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 arms, yea glory to bear it, as their Crest. And they departed from the presence of the Council, rejoicing 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 less; 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 cross 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 Paul's; From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus. It is true, Thiefs and vile Persons suffer, etc. 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 unrighteousness, those for righteousness sake; these make infamous, those famous; these are a curse, those but a cross, and such as is a blessing, for so saith wisdom itself: Blessed are they which are persecuted for righteousness sake; for theirs is the Kingdom of Heaven: Blessed are ye, when men shall revile and persecute you, and for my sake: Rejoice, 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 happiness to do Christ's will, you must needs account it an Addition of happiness to suffer for so doing; shall a Soldier glory in his wounds received in a just War, and shall not a true Christian, glory in what he undergoes for Christ? Wounds, Scars, nicknames, spoilings for Christ sake, are honourable, glorious, praiseworthy, 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 lose grace ex parte sui, but not ex parte Dei; in regard of their own weakness, but not in regard of God's 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 , notwithstanding the rage of winds and waves: They are Eternal like their Father; a part 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 blameless unto the coming of our Lord Jesus Christ. 1 Thes. 5. 23. They are like the Laurel, or the Bays Tree, whose Leaves are always green; not only 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 bays, 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 stopped by the Philistines, 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 lurk, 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; Dear 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 puff 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 Godliness, and an outside profession, and well complexioned face of Christianity, but the fire and heat will soon take off all this Paint; your Blossoms and Buds will fall with an easy gust; you will go back by as many degrees as ever you went forward, and though a Saint to seeming in youth, yet in old age you may turn Devil, yea, & sooner too; and so make good Sancti juvenes, Satanici senes. the Devil's Proverb; if you be only called, and are not also effectually called; artificial Religion, and made Piety is never durable, or long-lived: rootelesse flourishes will soon be sapless, and hang their heads; if the Garment of your Profession be not made of the Sempiterno, and Perpetuano of true grace, it will soon wear out: If you put not the woof of an inward work to the warp of an outward show, you will never make strong Cloth fit for a Saints back: The power of Godliness will stand where the form dareth not show its head: True Saints prove Standards, when others turn starters: This is your happiness, ye Children, ye Sons, and Daughters of grace; ye shall hold out, and continue: Let not this breed security, and sloth in you, but rather confidence, and courage, and caution: Let 1 Cor. 10. 12. him that standeth take heed lest he fall: If you would stand, take heed, you do not fall; if you would not fall, take heed that you stand; if you would be sure, you must not be secure. 10 Glorification: The last effect, or consequence S. 10 of effectual calling is glory, and happiness in the highest Heavens: this I put in the last place, as the greatest of all: what can be said more than glory, enjoyment of God, beholding his face for ever? And this belongs only to the effectually called; as in the Text Verse: Whom he called them he justified, and whom he justified, them he glorified: They shall as certainly be glorified, as it were done already; and this Peter also teacheth, when he saith, Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a living hope, by the resurrection of Jesus Christ from the dead; to an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you. 1 Pet. 1. 3, 4. Here he speaketh of being begotten again, which is all one with effectual calling: and by that Inheritance incorruptible reserved in Heaven, is meant no other than glory: It is undefiled, and therefore suitable to them; it is incorruptible, and cannot perish: and therefore they need not fear it shall decay, or be lost, during their stay on Earth, while they are at home in the body, and absent from the Lord: gracious ones shall be glorious ones; Holy ones shall be happy ones: The effectually called shall be Eternally crowned: Those that have Sanctifying goodness in possession, have saving greatness in reversion. All the rest of the consequences of effectual calling before mentioned are not enough, the Lord will also give Heaven, as the perfection and accomplishment of them all. He hath given grace, and he will give glory; and no good Ps. 84. 11, 12. thing will he withhold from them that walk uprightly: O Lord God of Hosts, blessed is the man that trusteth in thee, that is called by thee: The Lord called them to make them fit for Heaven, (for by nature we are as contrary to Heaven, as to the way thereunto, though we little think it) and therefore have it they shall: Giving Col. 1. 11, 12. thanks unto the Father, (you see neither Peter before, nor Paul now quoted can mention it without Doxology, and we should imitate them) Which hath made us meet to be Partakers of the Inheritance of the Saints in Light, (what is that but Heaven?) and how did he make them meet? why, that follows, Who hath delivered us from the power of darkness and hath translated us unto the Kingdom of his dear Son. Colos. 1. 11, 12. What is delivering from the power of darkness, but the bringing of a Soul out of an Estate of nature, which is done in effectual calling: But as for you that are in your sins, for all your challenge, Heaven, glory is none of yours: this Sceptre shall never be put into the sinful hands, the Crowns of this Kingdom shall never circled the heads, that are void of the right knowledge of Jesus Christ: unrighteous ones shall not enter in at the Gates of the new Jerusalem; living and dying in your sins, you shall ever be excluded, and shut out: let the serious thoughts of it daunt thy Spirit, and stop thy course: Heaven is not for all, Aula coelestis non suscipit nisi Sanctos, & pios. only for some; it is the City, House, Mansion only of the Saints, amongst the Sons of men; only converted ones shall be Courtiers there. CHAP. IX. VIII. The subject of effectual calling, or whom God doth call. IN the next place according to the method propounded, I am to show you who they are, who the Lord doth thus call; for they are not all, but some, not many, but a few; and this I shall comprise under three heads. 1. His Elect: Those whom the Lord hath S. 1 predestinated and elected to glory, those he calleth to grace; whom he hath chosen for himself, those he calleth to himself: Election was, Praedestinatio est causa gratiae, & gloriae. Aqui. therefore Vocation shall be: Vocation is, therefore Election hath been: The one goeth before, the other certainly followeth after; whom he had in his heart by Eternal Predestination, those he bringeth to his hand by timely regeneration: The Text speaketh this plain; Whom he did predestinate, them he also called: And v. 28. foregoing: To them that are the called according to his purpose. God Elected but some, and therefore doth effectually call but some; he calleth homeward many, he calleth home but his chosen; he calleth into the bosom of the Church, even those that are rejected; into the bosom of Christ only those that are elected: He calleth not all in the world, but some out of the world: Election and effectual calling though they keep not time, yet they keep Company; what the number of the one is, that is the number of the other: The calling of God hath its bounds, its limits, out of which it doth not pass: The Lord saith to it, as to the waves of the Sea; hitherto shalt thou go, and not further: It is not tied to place, Country, manners, parts, gifts, or the like, but only to the Elect; whosoever are not Elect, shall not be effectually called; whosoever are Elect, shall be effectually called: The Lord knoweth who are his, and he will find them out: First their names are written in God's Book, than God's grace is wrought in their hearts; God first marks them, and then moulds them: First registereth them, and then reneweth them; first takes their names, then turns their natures: multitudes there are, whose names are not in Heaven; multitudes there are, who shall never attain to true grace: we may suppose the Lord to say, not all men, but all mine shall be called; and as Christ in another case, I speak John 13. 18. not of you all, I know whom I have chosen. And yet we must not first seek for Election, and by that think to make out calling: but must first look that effectual calling be sure, and then there is no doubt to be made of Election: If the former, viz. calling, like the premises be firm and good: the latter, viz. Election, like the conclusion naturally follows: We must begin at that link of the Chain, at that round of the Ladder, that is next to the Earth, and so climb to Heaven: We can more distinctly see the Heaven, by looking downward into a Well, than by looking upward into the Air: Election is to be seen in the Copy rather than original. 2. Some of all sorts: Not all of every kind, S. 2 but some of every kind: calling is not restrained, Genera singulorum, non singula generum. or tied up to a particular Rank, and degree of people altogether: God hath of all sorts in the Nursery of his Church; all kinds of Trees in his Spiritual Eden. He planteth the Cedar, the Shittah, the Myrtle, the Oyle-tree, the Pine, and the Boxtree together: There were brought into the Ark all Creatures in the general, though not in the particular; the kinds of them, though not the individuums: It is, and may be a fit Emblem of the true Church of God: The Lord calleth some of every quality, and condition, and yet for all this but a few chosen, and made gracious: he calleth some of both sexes, some men, and some women, as Luke 1. 5, 6. Zechary and Elizabeth; some of great s●●●ure, as it is like the Fathers of the first age of the world; some of little stature and body; 2 Cor. 10. 1, 10. Luke 19 3. Josh. 2. Heb. 11. 31. as Paul and Zacheus; some Freemen, and some bondmen. 1 Corinth. 7. 22. Some that live out of the pale of the Church, as Rahab; others that live in the bosom of the Church, as the truly converted Jews; some Preachers, for all Preachers are not converted; the Lord convert the unconverted among them, that while they Preach to others, themselves may not be 1 Cor. 9 27. cast away: and some people; as those that were wrought upon. 2 Acts 37. 41. Some great sinners, 2 Chron. 33. 12, 13. as Manasses; some less, as david's and others; of whose sins before conversion, we find little upon record in Scripture. Some Children of bad Parents, as Josiah the 2 Chron. 34. 1, 2. Son of evil Amon: as well as Children of good Parents, as Manasses the Son of Hezekiah: though this infringeth not that good observation, that God keeps up his Church for the greater part of it in the Families, and posterities of his Saints, and Servants: Some youths as Samuel began with God in his long Coats, D. H. as one saith; some in their elder years, though the Examples of them be more rare; some that lived in the former ages of the world, and some that live in the latter age of the world: we find in Scripture David a King effectually called Abijah a Prince, Obadiah a Courtier: 1 Kings 14. 13. 1. Kings 18. 3. The Elect Lady, to whom St. John wrote his second Epistle, Theophilus a Gentleman, Rich Abraham, Poor Lazarus: Lois the Grandmother, Eunice the Mother, Timothy the Grandchild: Philemon the Master, Onesimus the Servant; Luke the Physician, Zenas the Lawyer; Simon Tit. 3. 13. Acts 9 43. the Tanner, Joseph a Carpenter; Cornelius a Captain, Lydia a Purple seller; Dorcas a Seamster, Jacob a Shepherd; Aquila and Priscilla Tent-makers; yea, and the Jailor in the Acts of the Apostles. Acts 16. 30. The Lord calls some of all sorts, and Sizes; of all parts, and Professions; some of all times and tempers. 3. The inferior sort: Though the Lord S. 3 calleth some of all sorts, yet mostly, and usually the common & inferior sort of people: Not the very rich & mighty ones of the world; nor the beggarly poor; as the Apostle tells the Corinthians: For ye see your calling Brethren, how that not many wise men after the flesh, nor many mighty, nor many Noble are called: but God hath chosen the foolish things of the world to confound the wise: And so goeth on. 1 Cor. 1. 26, 27. The seeds of grace most commonly (I say most commonly, Perk. on Revel. c. 1. v. 6. mistake me not) fall upon, and thrive in the middle sort of ground: the rich and wise ones of the world are too lusty a soil, and Turn all to weeds; the beggarly poor are too lean a soil, and bring forth nothing but Briars and Thorns; they being individua vaga: a vagrant idle, wretched, lose kind of people, incorporated into no Society, either civil or Ecclesiastical; as one long since very well observed; Perkins Treat. of callings. and present experience gainsayeth it not: height of wealth and potency; depth of want, and poverty, are great obstacles to effectual calling and grace; these do ponere obicem, Bar the door against a calling, and a knocking Christ; which made Agur to desire the mean, between the Pinnacle of dalliancing Prosperity, and the pit of desperate adversity; and to live in the middle Region, where he might be nearest the Spirits breathe. Two things have I required of thee, deny me them not before I die. Remove far from me Vanity and lies: give me neither poverty, nor riches: feed me with food convenient for me; lest I be full, and deny thee, and say, who is the Lord? or lest I be poor, and steal, and take the name of my God in vain. Prov. 30. 7, 8, 9 Fullness usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. breeds forgetfulness; and therefore the Lord gives his people a caution against it. Deut. 6. 11, 12. And what the Fruits are that grow upon the Root of abundance, the Apostle showeth plainly. 1 Tim. 6. 9, 10. (Though God can put choice graffs into the stock of greatness) and therefore counselleth Timothy to give a charge, and lesson to rich men by themselves, Verse 17. And highly commends the mean, Verses 6, 7, 8. How few Examples in the word, experiences in the Christian world of very poor ones savingly wrought upon: a curse to be Vagabonds and Beggars. Psal. 109. 10. The blessing of the seed of the righteous to be kept from it. Psal. 37. 25. Not but that upon some extraordinary emergencies, they may lie between the teeth of some biting hardship for a season: and did not the Lord take care that there should be no beggarly poor among the Israelites. Deut. 15. 4. Which is a Political Appendix to the eighth Commandment: and is understood of extreme poverty. And wherefore Vid. Cal. & Ainsw. in loc. were all the moral, ceremonial, and judicial Laws among them, but to be means to Holiness, and props of Piety? Not but that the Lord can work where, and upon whom he will, and can fit any ground to bring forth a good crop: not but that the Lord can go against the stream, and throw down strong Towers, and break through Walls of Steel and Brass. I go not about to weaken the hand, or to shorten the Arm of the Lord: Is there any thing too hard for the Lord? Gen. 18. 14. But the Lord worketh by means of his own appointment; and hath no other bonds than what he hath been pleased to put upon himself: I speak now not of the skill, but of the will of God: not what he can do, but what he doth do; not of his extraordinary power, but his ordinary providence in Spirituals; not of his special and unusual operations: but of his general and more common dispensations: The Lord can do more than he will, or doth do. Nor do I mean, that all of the middle sort and rank are called: but amongst them doth God pitch his Tabernacle more than among others; nor by the middle sort do I mean those that are next Neighbours to the wealthiest, but rather those that dwell upon the Borders of meanness, and so for wisdom and nobility: they think themselves too high to put their shoulders to the work of the Lord; and would be ready to think God were beholding to them for their service: Doth not the Scripture and experience manifest this all along? Doth not Christ himself speak the same: I thank thee, O Father; Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. Matth. 11. 25. The Disciples of Christ were not rich, nor ragged: were not the Wise ones of the world, nor the witless ones: This that I have now laid down doth not dash, nor jar with what we spoke in the former Head: The temperate Zone is most inhabited by converts, and changed ones. Grace loves to make its nest in this climate, to hatch and brood in this Region: Oh than that the rich were less careful, the poor more cared for, and all more contented with mediocrity. CHAP. X. IX. The time of effectual calling; when God doth call. 1. MOre generally: In the time of this S. 1 life: while we have a natural life, we must have a Spiritual life, if ever we have any: As Christ saith, so must we, I must work the works of him that sent me, while it is day: the night cometh when no man can work. John 9 4. This life is our Market, our fair day: when this life is ended, time is no more with us, but hath taken wing, and is fled away: This is God's Preaching day; now he speaks, pleads, calls, invites: when life is done, then is the glass out, the time is spent, the Preacher ceaseth: and never shall we hear him again in that way: Therefore to day, if ye will hear his voice, harden not your hearts. Heb. 3. 7, 8. Those that live not now, shall never live; those that die not now, shall never die: I mean to grace, to sin: Those that are not effectually called now, shall never be. Now is the day of grace, the season of Salvation, the acceptable time; in this sense as well as otherwise. 2 Corinth. 6. 2. And care you not though you Quidam antè desierunt vivere, quàm inciperen●. die before you live? how shall you then live when you die? after this life there is no Sacrifice for sin: no grace to be had, no calling voice to be heard: Therefore whatsoever thine hand findeth to do (for thy Soul) do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest. Eccles. 9 10. We may now, and we will not, we would hereafter, and we shall not: when this life is ended, we may say, the Summer is past, the Winter is come; the time of the singing of birds is gone, and the voice of the Turtle is heard no more in our Land: the time of this life is the time of our marring, or making for ever. 2. More especially: In the time of youth: S. 2 The Lord can convert, and bring home to himself at all times, in middle age, in old age: at the very last, as the Thief upon the Cross; you know the saying: One, that none might despair; but one, that none might presume: The Lord is tender hearted, and ready to reach out Conversio nostra semper inv niet Deum paratum. Aug. Ezek. 18. 21, 22. Nunquam sera conversio vera. R. Jun. his Arms of love to a returning, mourning, believing Soul, whensoever. True repentance is never too late, but late repentance is seldom true: but for any upon this account to run on in excess of riot, and to resist the Holyghost, is most desperate and sad: and yet many do thus, presuming upon the last: but as one saith wittily, this is as if a man should break his neck willingly, to try the skill of the Bonesetter: The time of your youth is the choice time, therefore saith Solomon, Remember thy Creator now, (mark now) in the days of thy youth, and illustrates it by the contrary. Eccles. 12. 1. etc. Some have observed the time of effectual calling to be between the years of eighteen, and thirty most commonly: Though but few can speak punctually as to the particular time and means of their conversion, as a parted & pious man observeth: yet I do believe Master Baxter of Baptism. Jer. 2. 2. that most Saint's experience saith, that the Lord wrought upon them in their younger days; and therefore the Lord tells his people, he remembers the kindness of their youth; though youth there may be otherwise understood: and this early conversion is meant of those that sit under the dews of grace, the distilings and droppings of Heavenly Doctrine; as for Heathens, and such, who never heard of Christ, and his Laws, and their sins; when they come under the sound of the Silver Trumpet of the Gospel, though in old age; their conversion may be more likely, because they never had the means before: I limit not the Holy one of Israel; if he can convert at all times, yea even then when thou hast worn up thy body, and yet will not, and doth not use it: What is that to thee? Fellow thou his present call; as Christ said to Peter in another case. Prise John 21. 22. then your youthful time; when those days are gone, you shall never see such days again: You may be twice a Child, but you can never be twice a young man: The morning Aurora Musis amica. is observed by Scholars to be best for study: The morning of our age is the best time for Spiritual study; for studying the condition and state of our Souls: The spring of youth is the best time to take Physic, Heavenly Purgations in, for the working out of sin, the cleansing of our Souls, the making of our Spirits whole: It is the best time for the digging up the Garden of our hearts: then doth the Lord sow the seeds, plant the slips of grace. There is a latter spring, but that is not so good: In youth are the white hours, 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. ●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 Christ's disciples, and most beloved, for he leaned on Christ's bosom: 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 sense of God's love; to embrace Christ, and refrain from embracing sin; to love virtue, 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 Primrose 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 employments? and will the Lord think we accept of our dry 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 autumn; Monday rather than Saturday; our flourishing rather than our fading days are to be devoted to the Lord: and such Sacrifices smell 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 pass the flower of our age, and never seek for Marriage with himself: It is dearly delightful, so purely pleasing to begin with wisdom, 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 Blossoms, Buds, Fruit of Godliness 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 palms of his hand by the engravings of love: such indeed are his chosen, his choice ones; his loved, his loving, his lovely ones: Thus than you see God is in love with early goodness: 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 goodness hath a probability Quo semel est imbuta testa, etc. 2 Kings 22. 19 to become ever goodness; the twigs of youth are more tender, when the grown boughs 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 Holyghost 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 man's deceitful heart, notwithstanding all the wind and turn 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 Christ's 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 widow's son of Naim, who was carried forth to be buried, to whom may be resembled such sinners as have broken out into more notorious wickedness, 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 liveless friend, and that not with a low, but a loud voice. As our Saviour saith in another case, this kind goeth not out but by fasting and prayer, Matth. 17. 21. the like may we say of sins riveted by custom 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 night's 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 loiter, 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 bosoms, 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 God's praise, for his own and others peace: for the illustration of God's 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 householder (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 Devil, 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 body's temper: Though the spirit be willing, yet the less will be done if the flesh be weak; fervent prayer, frequent meditation of God, his works, his word; of itself, its ways, its wants; solemn fastings, whether public or private; much reading, often hearing, self examining; for which and many more is requisite the vigour 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 wand'ring 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 God's hands; and those things that are of an inferior nature, can he so bless 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 wisdom and goodness 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 show 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 won 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, etc. 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 bosom of Christ, within the bounds of the Covenant. The Apostle condemns and blames the weakness of the Galatians, That having begun in the Spirit, sought to be made perfect by the Flesh: We may congratulate and bless the Gal. 3. 3. wisdom 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 a good Wife makes a good Husband; not but that suitable matches are best, (I think) as for parentage, portion, proportion, so for piety; and that (as I conceive) the Apostle means marrying not only with one that is a Christian, but also with one that is Christ's; 1 Cor. 7. 39 where he speaks of marrying in the Lord; yet when they are unequally yoked, and pared; they are to pray and endeavour for an Extract of virtue, from a Contract of necessity: some of you that read this unworthy piece may have found providency improving your match to your Souls advantage; and you that are married, and have a Godly yoke-fellow, ear their precepts, eye their practice; listen to their counsels, learn their good customs; mind their say, mark their go; observe their works, obey their words: Husbands and Wives do not forward each other to Hell, but further each other to Heaven: Let not your hands be imbrued in each others Souls blood, but let your hearts be set for each others Eternal good; and strive by your prayers single and sociated, that ye may be heirs together of the grace of life: Some out of fancy and vanity have endeavoured to maintain that a woman hath no Soul; but both men and women have immortal Souls; and that ye shall know to your cost, and woe, or cure, and neal: The Lord grant the latter. 2. By granting good education: Grace in S. 3 age many times hath its foundation in the training of youth: Train up a Child in the way he should go, and when he is old he will not departed Prov. 22. 6. from it: Good Parents, good Tutors, good Masters, good Guardians, good Hosts with whom Children board, are a great mercy; and many thank God for the time that ever they saw the faces of, and had to do with such: Did not Abraham Gen. 18. 19 read Divinity Lectures to his Family? and did there not grow upon the stalk of his Instructions, watered with the Dew of Heavenly grace, Fruits of as eminent obedience to the Father of the Flesh, and the Father of Spirits, as ever was, when Isaac was willing to offer his Gen. 22. throat to the Sacrificing knife? Was not Isaac's Faith great as well as Abraham's? the Sons as well as the Fathers? Was not Isaac's life as dear to him, as Abraham's Son to him? and was he not coheir with his Father to the promises? Was not Monica a fervent beads-woman, and humble suppliant at the throne of grace for her Son Austin? and was not the success sweet? A woman much in prayers, and much in tears she was for him; and without doubt Motherly-preaching went along with her prayers, and teachings did accompany her tears; and had she not the desire of her Soul? Seeds of Instruction, and teaching cast upon the heads of young ones under our charge, may through the mostning, and irrigations of the Spirit sink into the heart, take root, and bring forth a great crop, and large increase of saving knowledge, and grace, if not for the present, yet for the future, if not in the time that now is, yet in the time that is to come, even when Parents are dead and rotten; Children while very young are to be learned the word of God, though they know not the work of God; experience showeth that it is not in vain, nor void. Did not Timothy's being instructed in his Childhood (in all pobability by his Grandmother as well as Mother) for Parents remote are many times as much conversant with, and indulgent to their mediate Children as their immediate Parents, and her indulgency was rectified by grace, to seek his good in the best things.) Help to make him a Faithful man, and a fervent Preacher? 2 Tim. 1. 5. & 3. 15. Nay were there not twins in the womb of Lois her care? And was not the effect of it double: She taught her Daughter Eunice, and she learned of her Mother to teach her Son Timothy: How careful were the Heathens, that Children might have education morally good? and shall Christians sit in the same form with them? Now how many Christians by name may sit at their feet, and be taught more of their duty from them, than yet they have learned to practice? Plutarch wrote a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. treatise of this on purpose. Plato would have Nurses speak no foolish words to their little ones, lest such breath should infect them, and such bad air have influence upon them; yet who regards this work? or considers that from the neglect thereof, as from a root of bitterness, springs that general Profaneness that is in the Christian world: Master Baxter Third part cap. 12. S. 11. etc. speaks very well of this in his Saints everlasting rest; which is a very choice Book: The Gentry teach their Children to follow pleasure, & the commonalty their Children to follow profit; and young ones are ready to follow old ones: This their way is their folly, yet their posterity approve their say, Selah: It is to be noted. Psal. 49. 13. The very Heathens condemn this, and yet Christians mend it not: Crates the Philosopher said; that if possibly he might, he would willingly mount to the highest place of the City, and there cry aloud in this manner: What mean you my Masters, and whither run you headlong? carking, and caring all that ever you can to gather goods, and rake riches together as you do? whiles in the mean time you make little or no reckoning at all of your Plut. Children; unto whom you are to leave all your riches; and do not most care more for the wealth of their children's outward man, than for the health of their inward man? such as one saith, are like those that have great regard Ibid. to their , but take no heed to their Face: Some are headless and cannot; others are heartless and will not: By Generation men are temporal Fathers, by education they come to be Spiritual Fathers; and though it In anima sit extraduce? be a question, whether the Soul and Body come both one way, or no; yet it is out of doubt many times, that the grace of the Soul may come from the Parents: I mean yet Parents counsel, teaching, and tutouring, may be Instrumental in the hand of the supreme efficient thereunto: Did not Hannah get her Samuel by praying? And may we think, that he that was brought in by earnest supplication, was not brought up by early education? That he 1 Sam. 10. 27. whom she took pains for before she had him, she did not takes pains with when she had him? That for whom she petitioned, him she did not principle? If you that read this, can say by experience it is so, bless God for your Friends, if not, beg of God to make them your Friends. Oh that Parents would bring up their Children in the nurture of the Lord; and Children obey them in the Lord. 3. By procuring services: By this means also S. 4 doth the Lord many times provide for the good and grace of Souls; when his intention is to awake his own Servants, there the execution is in part sometimes by making them the Servants of such, or such a man: when he purposeth to bring them into his orchard, he provides sometimes by services, a suitable Nursery for them: Such as he will bring into the household of Faith, he sometimes for that end placeth in the household of the Faithful; and those that shall be brought into God's Family, are sealed first in the Family of those that are Gods; and by being Servants of God's Servants, come to be Servants of God themselves, by a temporal servitude, the Lord making way for a Spiritual Freedom, and by an Earthly subjection to an Heavenly manumission: So it was with fugitive Onesimus, who fled from the house of his Master Philemon, and besides his Philem. 10: 16. thoughts fell into the hands of his Master Christ. Onesimus was Philemon's Servant: Philemon was Paul's Friend; and so by means of the Master, Onesimus comes to knowledge of the Minister: and as the one was his Earthly Master, so the other his Heavenly Father; for Paul begat him in his bonds; (one Prisoner losing another) and travailed of him in birth till Christ was form in him, and so the Servant became as good a man as his Master: O, Onesimus, little didst thou think what God intended to do with thee, when he brought thee Bonus etiam si servit, liber est. under Philemon's Government: Thou mayest, thou dost bless God that ever thou cam'st under his roof: so it hath been no doubt with many others besides Onesimus. Many may have cause to admire the goodness of the Lord in planting them under a good Master and Mistress, or Dame; whose counsels have been converting, whose words have been working, whose persuasions have been prevailing, whose prayers have been powerful, whose admonitions have been accepted, whose motives have been melting, whose reproofs have been reclaiming, through the grace of God accompanying them: The Lord seethe some young men or maids that belong to his election of grace, and are Tit. 1. 16. yet in the ways of the reprobate, being reprobate to every good work: and the appointed time of their conversion draweth near, and beginneth to dawn; well, saith the Lord, thou art mine, yet still thine own; mine by secret predestination, thine own by open abomination; mine according to my bosom will, thine according to thy basest ways; mine by choosing love, thine own by sinful life: thou little thinkest how I will make thee mine own every way: I will incline thine, and thy parent's heart to put thee forth, to pitch upon such a sentence; I will displace another to place thee there; you look at the ease, profit, conveniency of the service: but though you purpose, give me leave to dispose: I will so order it, that something read, heard, spoken, done: by some means or other, there you shall be changed, and be made restless till you find me without whom you are lost; that it shall be said, this Psal. 81 4. man, this maid was born there, in the house of one of my Saints, and holy ones; O the sweet intending and disposings of the Lord towards us; how the Lord can turn things that seek man's way, to the accomplishing his own wil 4. By ordering their station: Sometimes the S. 5 Lord pitcheth their tents in such a place where Valet interdum, pro animae salute mutatio loci, they shall have means: God will bring the means and the end together; when God fireth his beacon, such as he intendeth shall have warning thereby, he brings within ken of it; when he soundeth the silver trumpet of the word, such as he would have prepared thereby to battle with their sins, he brings within hearing of it; when God sets up a light in any place, such as he intendeth shall thereby see the worst of their misery, the way to mercy, he brings within the beams and rays thereof: God is the great Landlord, all tenements are of his letting; habitations of his appointing; dwellings of his disposing; he causeth some to wander from their native soil, that so they come to have their natures changed; the Lord removeth some from town to town, that he may translate them from darkness to light: and this we may see in the 18th. of the Acts 9, 10. Be not afraid, hut speak; and hold not thy peace: for I am with thee, no man shall set on thee to hurt thee; for I have much people in this City. Observe here the ways & go of the Lord: He intended to bring Paul to Corinth, and to have such and such of his elected ones to be converted there by him; whom he therefore first placeth in Corinth, that they might be there during the time of Paul's ministering: was not this a sweet providence, for the Lord to bring them into Corinth for their conversion? some places are like Goshen, all light; others like Egypt, all darkness: some places have the dew of heaven, and spiritual showers plentifully falling down upon them; others like mount Gilboa, upon which there cometh 2 Sam. 1. 21. neither rain nor dew; some places are as sheep without a shepherd; having either no guides, or blind guides; others enjoy that gracious promise, I will give you pastors according to Jer. 3. 15. Plerumque dum ●utatur locus mutatur mentis affectus. mine own heart: now for the Lord to bring a man into such a Town, and there turn him: into such a Country, and there by the means convert him; to change one's house, and thereby to change one's heart; to change one's mansion, and to change one's manners; is a precious dispensation: for the Lord as he appointed the time and hour; so the means and place of conversion; yet a fat soil, a place of gain, a good pennyworth, are the things that commend habitations to many: They love to sojourn in Mesech, and to dwell in the tents of Kedar, and have long dwelled with those that Psal. 120. 5, 6. are haters of goodness. To live near the Altar, the Ark, the Temple, is a mercy of God, and a means of good: To think ourselves best, when we are farthest from the Sanctuary, is a curse: to be a door keeper in the house of God is the way to a cure. 5. By prolonging their days: many live to S. 6 be converted, who had they died before, had been condemned: our times also are in the hands of the Lord, he knoweth the day and hour of the conversion of his elect; he will keep off dangers, remove destruction, defer death; not terminate their time, but continue their natural course, lengthen their life; till the hour of their holiness, the time of their turning, the day of their deliverance be come; for had they died before, they had died in wickedness; and had they died in wickedness, they had been undone by wrath; they had died in present sin, and could not have escaped eternal sorrow; as we may see the householders hiring of labourers into his vineyard; some Matth. 20. were called at the ninth, others at the tenth, and eleventh; now had they died in the fourth, fifth, sixth, etc. hour of the day, what had become of them then? and so the thief Luke 23. 42, 43. upon the cross, that was converted; had he suffered, or been cut off before, where had been his repentance? it is true, God's determination cannot be frustrated; but his decree fixeth as the end, so the means; and amongst means, time, as well as other things, are the object of his purpose; many had they died, had never lived to grace; many live, that they may not die for sin; many get up from the bed of sickness, that they may attain the health of their souls; many are delivered from the brinck of the grave, that they may be brought into the bosom of God; many sicknesses would prove mortal to the body, but that God intends to be merciful to the soul; the Lord delivers from going downward to the earth, because he intends to draw them upwards to heaven; and bids death to hold his hand, because he hath purposed to have the heart: He saith, return ye children of men; that Psal. 90. 3. ye may be renewed as the children of God: He many times spares the life, that he may save the soul; and gives more years, that he may give more grace; he preserves from drowning by water, from burning by fire, from destruction by a fall, from death by a blow, that he may principle them with piety, furnish them with faith, restore them by repentance, grant them all grace, and crown them with glory: Reader, if thou be'st a Saint, thy experience can bear witness to these words; had not the Lord caused thy sun to stand still in the firmament, and kept it from going down at noon, hadst not thou gone down unto the pit, and been swallowed up of hell, and been as those that had been dead and damned long ago? hadst thou died of thy dropsy, been consumed with thy cough, been fired with thy fever, hadst thou been marred with thy maim, hadst thou sunk under thy sickness, perished by the pox, and fallen under the fury of any of thy distempers, and casualties which thou hadst, and didst meet with before thy conversion, what dost thou think had been thy conclusion? If thy disease had destroyed thee in thy natural condition, shouldst ever have attained to a spiritual constitution? hadst died a sinner on earth, thou couldst never have been a Saint in heaven; but the time of thy change was not then, but since; and God in mercy added to thy years, that he might add thee to his Church: Thou mayest take up the Psalmists words with a Psal. 124. 1, 2, 3. little alteration; If it had not been the Lord, who was on my side when sickness and dangers risen up against me, they had swallowed me up quick, and left me as the object of deserved wrath: but blessed be the Lord, who hath not given me as a prey to their teeth; blessed be the Lord that hath let me live to the day of grace, the month of mercy, the year of Jubilee; that mine eyes might see the salvation Luke 2. 30. of the Lord. The Lord lengthened Simeon's time, that he might see Christ in the flesh; and thine that thou mightest see him in the spirit. As for you that are not Saints; who though you can say these things are so notionly, yet not experimentally; I pray that your particular experience may plainly prove and make it good; that your life may be prolonged, your days prorogued, and the thread thereof be spun out: and that the event may declare the end, and the issue demonstrate the intention of the Lord to be the changing of your heart, the altering of your nature, and the sanctifying of you throughout in soul, and body. 6. By giving good acquaintance: First, the S. 7 Lord acquainteth with his people, and by this means with himself; an associate sometimes proves a guide to good; they light by providence upon the knowledge of some good man or woman; and by some means or other come to have society and intimacy with them; Amicus animae custos dicitur. who by their gracious words, cordial counsels, loving admonitions, gentle reproofs win upon them, and allure their hearts to God: conversing Amicus vitae medicamentum. is sometimes a means of converting; He that walketh with wise men shall be wise, Prov. 13. 20. A friend for the body, may prove a favour to the soul; civil acquaintance may be of spiritual advantage; and from communion with Saints, some come to have communion with the sanctifier: How sweetly did the Lord bring about the acquaintance of Ruth and Naomi, etc. first, the Lord sends a famine among the people; (but it proved a feast of fat things to Ruth) then by that means drives Elimelech, Naomi, and their two sons into the land of Moab, of those that were strangers to God; these two sons marry there; the wife of one of them is Ruth; thus she comes acquainted with that family; the men die; only the mother and daughters in law survive, that still here is religious acquaintance; which was blessed to her; Naomi was Naomi to her, Ruth 1. that is, beautiful, comely, or greatly moving, as the word signifieth; and so far wrought with Ruth, that she would be of the religion of her mother in law; and liked the God, and People of Israel, better than those of her own Ruth 1. ●6. Country: Sometimes a chamber-fellow, an intimate, a neighbour, a companion, one whom Bonus sic malo connectitur, ut aut pares redditur, aut cito ab invicem separentur. we journey, or work, or often have occasion to meet with, that is godly, may be a means of our good; as bad companions are very pestiferous, so good ones are very profitable; graceless acquaintance draw others with themselves to hell, and gracious acquaintance help to draw others with themselves to heaven; good company may be a means of life, and bad of death; a good man studieth for the good of those he converseth with; he prays Psal. 119. 36. for their peace, sorrows for their sins, labours for their life, cares for their cure, persuades them to piety, and seeks their eternal salvation: Had not the Lord given thee such a friend, he had never given thee so much faith; had he not brought thee into such a man's society, he had never brought thee into his own Sanctuary: The goodness of thy company helped forward the goodness of thy conscience; godly neighbours are accounted a grievous burden, when they should rather be accepted as a great blessing; they are looked upon as foes for speaking the truth, when they should be loved as friends for touching the quick: They are the best and only company, what ever the world thinks of them, who are unworthy of them; they are not the troublers of Israel, but seek peace, as between man and man, so between God and man; yet how doth the world slight and scoff at them, vilify and revile them; contemn and condemn them? but as they said to Pilate, so I to thee, altering the John 29. 12. words, If thou do these things, thou art not thy souls friend. 7. By afflicting their persons: This is the S. 8 last providence that I am to speak to; the Lord breaks down the body, and by that means builds up the soul; by lancings, he let out the putrefactions; by the pruning knife of Nocumenta documenta. affliction doth the Lord cut away the overspreading, and sarmenting boughs of lust and corruption; trials are teaching; harms are healing; blows are made blessings; corrasives turn cordials; maledictions benedictions; the Lord many times lays on his rod, that he may not let out his wrath; he puts some into the furnace of affliction, and there melts and works out their tin, and lead, and dross. By this shall the iniquity of Jacob be purged, and Isa. 87. 9 this is all the fruit, to take away his sin. Many can say with David, It is good for me that I Psal. 199. 71. have been afflicted; that I might learn thy statutes: And with him that said, If I had not been undone, I had been undone. If I had Periissem, nisi periissem. not lost my sins, I had lost my life; If I had not lost my goods, I had lost my God; If my body had not been marred, my soul had never been made; If I had not lost a child, I had never found a father; If I had not been friendless, I had always been faithless; an ounce of adversity, is sometimes worth a pound of prosperity; a little of sorrow may sometimes go further than a great deal of joy. Manasses was more beholding to captivity, than his 2 Sam. 33. 11, 12, 13. crown; to the thorns, than his throne; to his chains of iron, than his chains of gold; his fetters, than his sceptre; his prison, than his palace: he was too high to be a Saint, till God unkinged him; too stiff to stoop, till God threw him out of his regal chair, and forced him to fall upon his knees; his loss more worth than his gain; little did he think that his parting with all, should be a means to bring him to a part in Christ and grace; the crooked key of troubles and miseries, many times opens the door, and lets a soul into the chamber of presence; the tossing waves lift up the ark of the soul nearer heaven; such kind of agues are many times wholesome; when affliction shows it teeth and grins, poor creatures are perplexed; but be patiented, for the fruit may be very precious; the fear sometimes, through the blessing and wisdom of God, is more than the harm: Afflictions are the shepherd's dog, not to worry in pieces, but to work to God's part; not to tear, but to turn: The Lord is forced (as I may say) sometimes to deal with sinners, as Absalon did with Joab, he sent for him once, and again, by his servants, but he 2 Sam. 14. 29, 30. came not; at last he fires his field of barley, and then he comes without further sending: The Lord hath some of his elect ones, whom he seethe walking in by-paths, and crooked ways; the Lord giveth a commission to his servants the Ministers, and saith, go invite and call you soul to come to me; and say, Return, Return, O Shulamite: but the soul stirs not; the Lord sends and calls again; yet with the deaf adder, he hearkneth not to the voice of the enchanter; well, saith the Lord, if you will Psal. 58. 4, 5. not come, I will fetch you; if fair means will not do, foul means must: Then he hisseth for the fly and the be of affliction, and calls forth armies of trouble, and gives them commission to seize upon, and to lay siege to such a man or woman, and saith ply them with your cannon shot, till you make them yield, give up the keys, and strike their sail; he sends sickness to their bodies, a consumption to their estate, death to their friends, shame to their reputation, a fire to their house, and the like; and bids them prey and spoil, till they see and acknowledge the hand of the Lord lifted up; till they hear Mic. 6. 9 the voice of the rod, and who hath appointed it: the Lord many times gives strong physic Deus medicus tribulatio medicamentum. before the peccant humour will away; and winnoweth them much to throw out the chaff; thus he bringeth the buds of grace out of the seeds of affliction; and ushereth in the Lady grace with salt preambles many times; a sorrowful evening may have a joyful morning: There may be crying out in the evening for the pangs of affliction, and crying out in the morning for the pains of conversion: The evening red with the fiery trial, the morning grey with grief for sin, may produce a fair day of holiness; cloudy and dolorous evenings, may have clear and deliverance-mornings'; the Lord sometimes bends a soul till he makes it meet again, and breaks it till he makes it melt, that he may bow them to his gracious will, and not burst them by his grievous wrath; rather than the Lord will lose a soul that belongs to him, he will lash them till he force them into his bosom: Thus I have discovered unto you the providences of God, whereby he provides for his people's good: Though there may be others, yet I think these are the chief; may we not now say as David, Many, O Lord our God, are thy wonderful works which thou hast done, and thy thoughts which are to us ward, Psal. 40. 5. Have not his people cause to utter the memory of his great goodness, and to sing of his righteousness, Psal. 145. 7. Oh, oh, that we would praise the Lord for his goodness, and for his wonderful works towards our souls; Psal. 107. 8. That the Lord should thus variously, unexpectedly, in all these ways seek the conversion and changing of lost souls, may justly cause us to say, All the paths of the Lord are mercy and truth, Psal. 25. 10. and with the same Psalmist in another place, Thou crownest my years with thy goodness, and thy paths drop fatness, [into our souls] Psal. 65. 11. I conclude these things, admiring with Paul, Rom. 11. 33. O the depth of the riches, both of the wisdom and knowledge of God: and doxologizing with him, 1 Tim. 1. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever, Amen. 2. By his Word: Now we come to the next S. 9 means which the Lord maketh use of for the conversion and calling home of Saints to himself; and that is the Word of God: That is Jam. 1. 18. Rom. 10. 17 Nemini blanditur veritas. the instrument of regeneration: It is a word of truth, and therefore fit for this work: It dealeth impartially, doth not flatter: By his word did the Lord work in the first creation, and by his word in the second; by his word he made all of nothing, and by his word he makes new of old; [though that word and this do differ] The truth shall make you free, John 8. 32. The light of knowledge, life of grace, liberty from sin, come by the means of the word; a word of grace, a means of the work of grace: The Word in all the parts of it, Law and Gospel, threaten and promises, the dark and light places; Old and New Testament, the writings of the Prophets and Apostles too; every part of God's word is precious: The Scripture in the plain song of it, and in those descants and divisions, that are run upon it, by the comments, expositions, and writings of godly and learned men; wherewith we do abound, blessed be the Lord: The word read, discoursed of; you may see the commendation Perk. Rev. 1. 11. of the word of God in reference to this end, Psa. 19 7, 8. But more especially the delivering of the word viva voce, the public ministering and preaching of it: This is the Lords darling, his great engine for the battering down the strong holds of sin and Satan, whatever 1 Cor. 10. 4. the wretched world thinks of it: It pleased God by the foolishness of preaching to save them that believe, 1 Cor. 1. 21. They are Aaron's bells, that through God's blessing ring all in; the music of spiritual high sounding cymbals, that charmeth souls, hath not the seed of the word been first cast into the furrows of the heart; and then the fruits of grace have shown themselves; Matth. 13. 18. preaching is prevalent; the ministry of the word gets the mastery of our wills: This proposition of God's mind, helpeth forward the deposition of the old man: The word in the Pulpit is a word for souls profit; as David said of Goliah's sword, so may we say of the preaching of the word, there is none like to it. It is God's power to the salvation of the soul, 1 Sam. 21. 9 Rom. 7 16. his strong arm for the conquering of sin; his hammer for the breaking of an hard heart in pieces: It is a fire to refine; soap to scour; a lamp to give light: It hath brought many stones to the building of God's Temple: This pipe hath caused many to dance in the ring of piety. This music hath made many souls Matth. 11. 17. merry in the Lord; for the Kingdom of God consists, as in righteousness, so in joy in the holy Ghost, Rom. 14. 17. who is there of the family of faith, that must not confess that the word preached was the means of their grace? but there are several sorts of Preachers, and peaching. It is not every kind of preaching that God owns and crowns; I shall therefore show you what manner of preaching that is which is a means of effectual calling. It is and must be 1. Plain Preaching. It is and must be 2. Piercing Preaching. It is and must be 3. Powerful Preaching. 1. Plain preaching: The word must be delivered S. 10 in a plain familiar way; not with curious, but common; not novel, but known; Non ad raptum sed captum. not lofty, but lowly; not elegant, but easy words; for the work of a Minister is not to confound the head, but convert the heart; not to rack one's sense, but to rectify the soul; not to amaze the mind, but to mend the manners; not to delight the fantasy, but to draw to faith; and the plainest expressions are most like to make impression: Let Ministers speak as rationally as may be, so intelligibly: let them speak wisely, so not too wittily: This Predicator laboret, ut intelligenter audiatur. plain preaching agrees best to the generality of people, whose understandings are but ordinary, yea, very mean in spiritual things: alas, they are lost in high expressions, and many times cannot see the wood for trees; they admire the Minister it may be, but understand not; they wonder at him, and that is all the work that passeth upon them: They go away, and say he is a great Scholar, when themselves have not learned so much as to make them disciples of the lower form. It agrees best to the nature of the word of truth; the richest coats of arms are plainest, they say: Truth loves a plain coat, and not a gaudy habit: Truth cares not for spangled and glittering attire; it hath native beauty enough to commend it, it needs not artificial: Those that wear soft clothing are in King's houses; phalerated and embroidered words are for curious and courtly ears: Flosculous Orations are for more common meetings, and do not do well in the assembly of Christians: Many pepper their Sermons to make them smack, but forget to salt them to make them smart. Paul was plain in his preaching, and I think the best Ministers may be his Scholars. Seeing then that we have such hope, we use great plainness of speech, 2 Cor. 3. 12. And so elsewhere, When I came to you, I came not to you in excellency of speech, or of wisdom; and my speech and my preaching was not with enticing words of man's wisdom, 1 Cor. 2. 1, 4. The truths of God set out with human flourishes, are like a linsey-woolsey garment, and the sowing of a field with mingled seed, which were forbidden, Levit. 19 12. Spiritual meat is sometimes spoiled with too much sauce: All the Sermons that we find upon record in Scripture were plain Sermons: Sermons, that smell too much of the candle, are more for the ornament of the Speaker, than the document of the hearer▪ are rather to tickle the ear, than to take the heart: Bombastick words, acquaint terms, abstruse sentences, strained expressions; much of Latin, and Greek quotations; (that a Sermon speaks many times half in the Language of Ashdod, and half in the Language of Canaan) are much below that gravity and seriousness, wherewith the mind of Christ is to be propounded; not that I would have Ministers have no regard to their expressions; nor that the word should be so dressed, as to render it despised; some have their expressions too raw, and others too much roast; the mean is to be In medio consistit virtus. observed: I would not have Ministers like the slovenly Sons of Eli, who by their homeliness made the Lords offerings to be abhorred. I would have them to look to words as well as 1 Sam. 2. 17. things, manner as well as matter, both in praying and Preaching; Scripture expressions are the best: I wish we would all study to speak more in Scripture Phrase and words; and these are excellent and right words; and as Job saith, How forcible are right words? Job 6. 25. Right plain words tread sure, and leave usually the print of their foot behind them: Love plain Preaching, it is best for your Soul, pray against an itching ear. 2. Piercing Preaching: It must be such Preaching, S. 11 as may charge Souls home with their sins: Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression, and the house of Jacob their sins. Isai. 58. 1. Some are so fine fingered they dare not touch the sore, so mure hearted they dare not search the wound, so mealymouthed, they cannot speak hard against sin; some so guilty they are afraid to condemn themselves: A Minister must Preach not as acquitting, but accusing; not as soothing, but as searching; not as discharging, but charging the wicked and ungodly: not as flattering, but frowning upon sin, not as pleasing man, but pleasing God: To Preach generally, & not particularly, to Preach as a fare off, & never come near, is not the way: To make all well, for fear of ill will, is too low a frame for the Spirit of a Minister of Jesus Christ to be in; and argues an heart seeking more its own temporal comfort, than God's Eternal glory: I mean not that Ministers should particularise publicly, persons or names; or that that their words should savour of Spleen and Gall against aught, but sin: But this, that they should charge their people's sins upon them, as Nathan said to David, Thou art the man: So they, you are the 2 Sam. 12. 7. people that are thus and thus: Let them endeavour to cause them to know that they are the people that have contemned Gods Commands, broken his bonds, worked wickedness, practised perverseness, refused repentance, and slighted their own Souls; that they are in a lost and undone condition: after this manner did John the Baptist Preach to the Scribes and Pharisees. Matth. 3. 7, 8, 9 He opens the Book and shows them their sins, he brings them to the brink of Hell, and shows them their danger; and so doth Peter: Him have ye taken, and by wicked hands Crucified and slain. Acts 2. 23. And did not the Lord bless this his Preaching: For they were pricked in their hearts, and said to Peter, and the rest of the Apostles; Men and Brethren what shall we do? Verse 37. And so again in Acts 8. 20, 21, 22, 23. Read them I pray. How terrible doth Peter thunder there against Simon Magus, and come home to him? My heart riseth much against flattery, especially in a Ministry; it is a most desperate thing, and of cursed consequence: There is not a speedier way to damn Semper vitanda est perniciosa dulcedo. people, whereas a Minister's work is to Preach their Souls to Heaven: For Ministers to hover, and keep at a distance in their Preaching, and never seek to come home, nor get into the conscience, argueth cowardice, or unskilfulness: Such Preaching will bring little of comfort to the Pastor, or conversion to the people: It is said of Bernard, that once he Preached a curious, neat, flourishing Sermon, and every one was taken with it, though not by it; but he was sad and heavy thereupon; soon after he Preached another Sermon, not of kin to the former, but an home, searching, pressing Sermon it was; no commendation of this as of the former: But he carried it very lightsomely, and cheerfully to what he did before; the people asked him the reason of his so various & divers Heri Bernardum, hodie Christum. deportment; he answers, yesterday I Preached Bernard, to day Christ; yesterday myself, to day my Saviour: Though people condemn such kind of Preaching, yet God will crown it; though it be harsh to flesh and blood, yet it is health to the Soul and Spirit; many look upon it as needless, when the Lord knows it is very needful. 3. Powerful Preaching: Powerful, zealous S. 12 Preaching is a means of effectual calling. Ministers should Preach not with affectation, but affection; not with formality, but fervency; not with listlinesse, but liveliness: Sermons should be fired with zeal, and filled with love? Cold, dead, lazy Preaching maketh Christians thereafter; faint wooing for Christ goes away Qui timidè rogat, negare docet. with a denial; if they be not more hot in their work, they can never win the castle of the heart for Christ: Eli's vile Children feared not their 1 Sam. 2. 25. Father's faint chiding: The Lord did earnestly protest to his people by his Ministers. Jer. 11. 7. I earnestly protested saith the Lord; or as in the original; protesting I protested: I delivered my mind to you over, and over; which showeth earnestness: Earnest Preaching many times brings early practice: Ministers should first warm their hearts at the Spirits fire, and then warm their Sermons at their hearts; they should so speak that their words may seem not to fall from their heads, but to rise from the hearts; & what comes from the heart is most like to go to the heart: To speak as if one were afraid to wake the sleepers; to disquiet sin, as if one had not sense of grace, or sin; of mercy, or misery; is like to prove fruitless, and without good issue: Sinners are asleep, and they must be roused; they are secure, and they must be rounded; and they are regardless, and must be rattled; as the Heb. 4. 2 word should be mixed with Faith in the hearer, so with fervency in the Preacher. It is said of that eminent Divine Master Perkins, that in his Preaching he would pronounce the word [Damn] with such an Emphasis that Fuller. holy state. he left a trembling impression upon the Spirits of his Auditors: Ministers must be Boanerges, Sons of Thunder, as well as Barjonas, Sons of Consolation; when they speak they should 1 Pet. 4. 11. speak as the Oracles of God, powerfully, pressingly; vehemently, urgingly: Reader, when the word hath been powerfully Preached to thee, in a zealous, stirring way; hast thou not had some convictions, have not the secrets of thine heart been made manifest, and thou been constrained to fall down, and worship God, and report and say, the Lord is in this Minister 1 Cor. 14. 25. of a truth? Hast not been almost a Christian thereby? and thou that art Godly, did not the Lord use the obstetrication of means of such kind of Preaching, for bringing forth the Manchild of grace? The Lord give such Watchmen, such Workmen, where they are wanted; the Lord bless them where they are seated: Was not Christ's Preaching after this manner? How Pathetically doth he express himself? Luke 13. 34, 35. And can we learn of a greater Doctor than he? And what else doth Paul mean and intent, but earnest Preaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pasor. Lex. in his counsel to Timothy? Preach the word, be instant in season, out of season. 2 Tim. 4. 2. that is, be earnest, pressing; be urgent, as some translate the word. 2. Means of the higher form: Now we S. 13 come to speak of means of a superior order, and that is the Spirit of the Lord; the Spirit and the Word go together: the one as the Servant, the other as the Master, the one as the Instrument, Nisi Spiritus S. adsit cordi audientium, otiosus est sermo Doctoris. the other as the Agent; the one as Organical, the other as Authentical; as Christ said to his Disciples. John 15. 5. so may the Spirit say to providences and the word, without me ye can do nothing: These wheels would never go, if the Spirit did not drive them; these sails would never fill, if that did not blow hard; these means would be but as dead carcases, if that did not enliven them: Words Frustrà foris verba nostra streperent, si internum magisterium S. S. deesset. Ephes. 6. 17. Ps. ●27. 1. would be but wind without the Spirits working: If the word be not in the Spirits hand, it will never cut down the weeds of sin, nor slay the Goliath of natural rebellion; therefore is it called the sword of the Spirit. If the Spirit join not itself to the chariot, it will move heavily, as if the wheels were taken off: Except the Lord build the house, they labour in vain that build it: Unless the Spirit move upon the face of the Soul, nothing will be brought to ripeness and perfection: As an Heathen could say when he had done some piece of eminent service; It was not I that did this exploit, but the Gods used me as an Instrument: So may the means say, It is not we that have converted, but the Spirit by us; and may answer as Peter, if we be examined of the good Acts 4. 9, 10. that sinful Souls have received, Be it known unto you all, that by the power of the Spirit these Souls are alive this day: If the Spirit do not prosper providences, and work with the word; the Soul can never be changed: It is his proper work to give grace, to grant holiness; and therefore is he called the Holyghost; as is his name, so is his nature; and as his condition is, so is his operation: If the Spirit sit not at the stern, the Minister shall ply the oar in vain: Ministers may Act secondarily, but the Spirit primarily; they as choice subservients, but the Spirit as chief superintendent; they may carry on their work artificially as Servants, but the Spirit architectonically as Master; they may Preach out their hearts, and if the Spirit doth not put out his hand, Souls may go to Hell after all. Now the Spirit helpeth, and carrieth on this work by these actings. The Spirit: 1. Persuadeth. 2. Fasteneth. 3. Applieth. 4. Examineth. 5. Concludeth. 6. Disquieteth. 1. The first work of the Spirit is to persuade S. 14 the Soul to believe those things that are spoken: Truths heard and not believed, will take no place: The word Preached did not profit them, not being mixed with Faith in them that heard it. Heb. 4. 2. The word was propounded to many, yet profited but some; taught to divers, yet took but a few; the word the same, but not the work: And the cause was as persuasion in the one, so misperswasion, or non-perswasion in the other: If we be not persuaded of the sweet of a promise, of the sour of a threatening, of the reality of consolations pronounced, of the certainty of comminations denounced, of the verity of Doctrine commended, and the necessity of duty commanded, they may strike our ear, but they will never reach the heart: If one hear of a receipt for the bodies good, and believe not the contents thereof, it will do them no good; so it is in this case; the Scripture is an whole Book of receipts for our restitution, of remedies for our maladies, which we shall never follow, if we believe not the virtue and use of them: An unbelieving heart is like sandy Infidelitas sicut terra arenosa. barren ground: Now it is the work of the Spirit to persuade: The belief of the misery of our Souls, the mercy of a Saviour; of the willingness and worthiness of Christ in reference to redemption; of the nature of sin, and the need of Sanctity cannot be wrought in our Souls, without the power of the Spirit: We cannot persuade ourselves, the Minister cannot persuade us without the influx of the Holyghost: We may go down into the Waters of the word, and if the Spirit move not them and us, we may come up again as leprous as ever we were: Let the Minister inform sound, reprove sharply, examine searchingly, and exhort sweetly, yet all is nothing, unless the Spirit do something: But the Spirit deals and treats with the Soul; propounds, delivers the truth of God; answers objections, silenceth queries; infallibly demonstrates, and by such strong Mediums proves its Divine conclusions, that the Soul is non-plused, confuted, hath nothing to say, and is now so clearly convinced, that (unless it would deny principles, and shut its eyes against the light of Argument) it must needs come over to the Spirits part, and be of its mind: You that are effectually called, what say you? till the Spirit persuaded you, could man prevail with you? till you believed indeed the writings of the Prophets and Apostles, and the say of Ministers from thence, did you getany good? till then was not allspoken, as to the dead? 2. It fasteneth: In the next place the Spirit S. 15 fasteneth, and fixed some word, or providence upon the Soul, which it cannot forget or shake off; and causeth it like Mary to keep all these things, and ponder them in their heart. Some Luke 2. 19 general thoughts and sense of the word believed, of providences experimented, do light upon the Spirit of a man or woman, but are soon scared away: Now the Spirit cometh and holdeth these things to the heart; the sound of the word cometh and goeth; and the Lord in his providences passeth by us, and we take little notice of him: But the Spirit as the Master of the assemblies fasteneth something like a nail in a sure place; and strikes the arrow into the side; the Soul would put all away, and thrust all out of doors, by company, mirth, by letting in thoughts of vanity: but the Spirit striveth against this stream; and now the requiring repentance, pressing piety, reproving iniquity in general, or such a sin in particular, the threatening of fury, promising favour, such a passage, or such a phrase in the Ministry of the word; and for providences, the visiting with sickness, the lessening the estate, the preserving from danger, the saving from wrack, or the like; are so tied by the Spirit to the Soul, that it cannot get lose from them; and come so freely into its thoughts, that it cannot avoid acquaintance with them; and now saith, Oh such an expression of the Minister, what means it? by this providence, what doth the Lord intent? and where ever it is going, whatever it is doing almost, these things and thoughts do intervene; the Soul cannot but revolve and turn them up and down in its mind. 3. It applieth: The Spirit helpeth the Soul S. 16 to apply to its self in particular, what is spoken in the general: We are all prone to excuse ourselves; and are like little Children, who when they see their image in a glass, think it is not themselves, but another Baby: Our faces are showed us in the glass of the word, the Mirror of truth, the clear Waters of the Scriptures, and we think it is another, and not ourselves, that we see: But the Spirit causeth the Soul to say, I am the man, the woman, that am spoken to; this sin that is spoken against and threatened, is my darling, my minion; these curses, these woes mentioned are my portion and my lot; if exhortations to self examinations, to repentance, to reforming; the Soul looks upon itself, as the mark that is aimed at: Some Ministers Preach generally, and many people understand as generally: It is no good manners to others, nor charity to ourselves, to put off all to them, and take nothing to ourselves: If the word, or works, and our Souls do not meet, God, and we cannot meet: He that applies not the written word, will never apply the substantial word; no hand, but the Holyghost can cause a Soul to make application. 4. It examineth: In the next place the Spirit S. 17 puts on the Soul to examine and search itself: The Spirit holdeth the Scales, and forceth the Soul into the Balances of the Sanctuary, that there it may be weighed, to see whether it be light or massy; that produceth the touchstone, and causeth the Soul thereby to try itself, whether it be reprobate, or right Silver; whether it be counterfeit, or currant; Gold or dross, for all its glistering: The Spirit giveth light, whereby it may search all the rooms of its Soul, and corners of its heart; for without the candle of the Lord can none make exact inquisition into their own state. What Solomon speaketh of the Spirit of a man, we may most truly affirm of the Holyghost, that it is the Candle of Prov. 20. 27. the Lord, searching all the inward parts of the belly. It is our duty, but we are naturally unwilling Redi ad cor tuum, & subtiliter discute teipsum. to Spiritual self scrutinies; the Spirit brings the Soul into its study, and makes it sit down in the chair of sober and serious meditations, and gather up all those lose writings that lay scattered about in the desk of conscience, and causeth it to peruse, and read them over: It openeth the Book, and causeth the Soul to look it over from one end to the other: We neither can, nor will of ourselves inquire into our own hearts, till the Spirit lay us upon the Bed of contemplation, and cause us to commune with our own hearts, and be still. That Psa. 4. 4. layeth the map before us, and openeth our eyes to view the Character, and lineaments of ourselves. The Spirit also keepeth the Soul close to this task, whereas like a truantly Boy, it would fain break lose from its Book: It waiteth the Soul with the consideration of the advantageous issue, that it grow not weary of its employment. 5. It concludeth: It helpeth the Soul to conclude S. 18 itself miserable: The Spirit is the most rational Disputant in the world. When we have seen the worst of ourselves, we would yet fain go away with a sense of some worth; though we see the premises never so manifestly, yet we are loath to draw up the conclusion: Though the word & our hearts have been laid together, and the great unsuitableness of the latter to the former is evident, yet we are loath to infer from thence that we are sinners; though it be proved we are sinners, and we know not how to deny the sequel, yet we are loath to record it in our consciences, to file it on our memories that we are miserable: but the Spirit repeats the conclusion, till we say after it, and makes us say after it, till indeed we think so; and now the Soul, which way soever it looks, seethe nothing but wrath; where ever it lives, discerneth nothing but vengeance; by the help of the Spirit it hath sentenced and doomed itself: And this sentence being written in legible Characters by the finger of God cannot be wiped out by all the art and subtlety of Satan: Paul knew the Law, but could not Rom. 7. find his sin and death there, till the Spirit shown it him. If the Spirit help us not to judge aright, we are sure to be partial in our own case; which is more desperate than the exactest impartiality. That helpeth us to see the conclusion condemnation, the result wretchedness, the issue misery; till that turn our note we shall cry peace, peace; though there be nothing but wrath and war belonging to us? 6. It disquieteth: Sinners are ready to flatter themselves when there is cause to fear; and S. 19 are too forward to presume when destruction is at hand to consume; and though they have concluded their misery, yet they are too slow to look out for mercy: But the Spirit disquieteth the Soul, till it be distrustful of itself; and distracts it with care, till it draw it to look for a cure; that it runneth about the City like Cantic. ●. the spouse in the Canticles, seeking for Christ: It is restless till it reveal; disconsolate till it discover; distressed till it divulge; without ease in its mind till its case be made known: The Spirit maketh it unfold its sin, uncase its sorrow, unlap it's sore; and fills it with distraction, till it find some satisfaction; so that it repairs to Ministers, runneth to Sermons, it turneth every stone, searcheth every corner, trieth all means, till it get some hope, some help: Saul was troubled, questioneth, What Acts 9 6. wilt thou have me to do? till Christ answereth and bids him go into the City: And so the Jailor was perplexed, and diseased in his Spirit, till he had some solid direction given him. Acts 16. 30. The Spirit filleth the Soul full of queries, doubts, solicitousness, and maketh it hunt up and down till at last it have that which it should have, viz. Christ, grace, a new nature; thus have I in some measure shown you that the Spirit hath the chief hand in effectual calling; and that all were to no purpose without its presidency; and would have no effect without its influx; therefore O blessed Spirit, enliven, quicken, work with, and bless these lines, and Nulla in discendo mora est, ubi Spir. S. Doctor adest. all other means used for the conversion of sinners; and then the deed is done, and the work dispatched. CHAP. XII. XI. Objections answered. IN the next place we shall endeavour to give answer to some few objections, and queries that may be made: Many questions might be started; such as savour of curiosity more than Christianity; of carnal wit than Spiritual wisdom; that have more bone than meat (the Lord redress it, this age is too rife with them) which I shall wave; and speak only to three, or four, which I judge convenient, and pertinent. 1. Obj. The first is, whether God be the sole S. 1 Author of effectual calling. Sol. God is the Sole Author, and we the subjects that are wrought upon: He the Agent, and we the Patients; our hearts are not in our own hands; we are dead, and cannot make ourselves alive; we must erect an Altar with this Inscription: To the God 1 Sam. 7. 12. of grace: And set up a stone of remembrance, with this Motto, The Lord hath helped us: Grace can be of the offspring of none but the Eternal Father: It is not in any, but by the gift and work of God; it is a Plant of Gods setting; so the Saints may truly say; Thou, O Lord, hast wrought all our works in us. Isai. 26. 12. His people are the natural and Spiritual workmanship of his hands. And of this doth Paul inform his Corinthians, when he saith, And such were some of you, but ye are washed, but ye are Sanctified. 1 Cor. 6. 11. Ye did not sanctify yourselves, but ye were sanctified; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ye did not make yourselves Saints, but ye were made Saints: and as it was with the people, so with the Preacher; he could give grace neither to them, nor himself; for their grace and his grace had both one Author, and were from God: The Lord was active; and he and they were passive; for so he speaketh of himself: But I obtained mercy. 1 Tim. 1. 13. The translation runs in the active, when the Greek word is of the passive voice; neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. in loc. in Latin, nor English can one well express the original: It is as if one should say, I was had mercy upon: So than it is clear that we have neither hand, nor heart in the work of grace: But it must be set upon the account of God, as the sole efficient: Yet thus we must understand it; for we are not stocks, and stones in the work of conversion. 1. We being effectually called, can afterwards work by the grace, which God hath wrought in us: If ye through the Spirit do mortify the deeds of the body, etc. Rom. 8. 13. Here is an Act of mortification of sin, but from the might of the Spirit; an Act of killing, but from enlivening grace; when principled, than the Soul is to do its part; when animated, than it is to Act: When it hath its treasure, than it must trade; when stocked with life, than it must stand out against its lusts. 2. A Soul worketh in the very moment of Perk. Revel. 3. 9 conversion; as it was with Paul; Lord what wilt thou have me to do? Acts 9 6. Paul was now infieri, in making; and lo the beat of his Pulse: And so it was with good Lydia: Whose heart the Lord opened, that she attended to the things which were spoken of Paul. Acts 16. 14. There we see her in making, the Lord opened her heart; that was Gods work; and she Acteth: she attended, that is her work, by virtue of the former, Babes of grace Act in the very birth; and whilst the Lord is framing and fashioning them; they pant and breath; in their new moulding they melt and mourn; in Gods striving with them, they strive for him; in their making, they move: Yet we must be careful to understand this rightly: viz. thus. 1. In the order of nature Gods working is Acti agimus. before the Souls; and the Souls working depends upon it: that as the cause, this as the caused; that as the efficient, this as the effected; that as the spring, this as the stream; that as leader, this as led; that as the parent, this as the posterity; that as the root, this as the fruit. 2. What the Soul doth is not the cause, or means of conversion: Conversion is without Nulla praecedit in nobis praeparatio. August. the sphere of our activity. 2. Ob. In the next place it may be queried, what the difference is between effectual vocation and sanctification; how near they live S. 2 each to other, or how far distant they are one 2. Ob. from the other; whether neighbours, or strangers; kindred, or aliens. Sol. Effectual calling is meant of the first Sol. Assem. Ad. Baxter. Saint's rest. pag. 140. work of God upon the soul, in implanting grace there, and changing the whole man; and regeneration, and conversion are the same with it, as we have said before. Sanctification is meant of the increase of that first work; and of holiness in the life, and conversation. 1 Thessal. 4. 3. The first as the rising of the Sun, the latter as it's keeping its course: The path of the just is as the shining light, that shineth more and more unto the perfect day. Prov. 4. 18. The one as the infancy and youth, the other as the growth and age of grace; the one as the principle, the other as the practice; one as the morning, the other, as the noon of grace. 3. Ob. It may be queried in the next place S. 3 which grace is first? Faith, or repentance; 3. Ob. Faith before repentance, or repentance before faith; which of these two is the first born, and elder Child. Sol. This question hath been much tossed Sol. up and down; and many sapless contentions have been about it; without solid demonstration of the thing, and without spiritual edification of the soul. If were better for people to inquire, whether they find these graces in themselves, than which is first: the sincerity of them in reference to truth is more to be sought after, than the priority of them in reference to time: it were more profitable to question our participation, than their precedency, yet people had rather deal with Metaphysics, than Morals; with notional rather than necessary points: and love to rise to the clouds in their askings, when they cannot reach the top of a low-built answer: However I will in some measure satisfy this question. 1. We must know that all habits of grace are infused together; the habits are put in to the soul at one time, though some may put out themselves by actings before one another; A new heart will I give you, and a new Spirit will I put within you. Ezek. 36. 26, 27. Here is a change mentioned, which could not be without the infusion of all saving graces together, Simul & semel and at once: They are like twins, they receive their being both together, though one be brought forth before another: This similitude following may make it a little plain; a man taketh several sorts of seeds, and sows them in his Garden at one time, yet some come up, and show themselves before others; some sooner, some latter: Our hearts are the Garden, the habits of grace, the seeds, all which by the hand of the spirit are sown at one time, though in actings some appear before others. 2. One things is said to be before another; two ways: 1. First, in time; as that which is to day, is before that which is not till to morrow: and that which is this hour, is before that which is not till the next. 2. Secondly, in nature: As the shooting of a Gun with a Bullet, and the kill of any one thereby may be together in time at the same instant; yet the shooting is before the slaughter, in nature as the cause thereof. These things I lay down as preparatives, now briefly to the purpose. The habits of faith and repentance are planted, and set in the heart at one instant: there is no difference of time there. 2. Repentance from the tenor of the Law, Am. med. de vocat. Thes. 31, 32, 33, 34. Buc. lae. 30. goeth before justifying faith in time, and I think in nature too. 3. Gospel repentance followeth justifying faith in the act, and dependeth upon it. 4. Repentance, viz. Gospel, is usually first seen, because one cannot well persuade himself, that he is reconciled to God in Christ, till he perceive he hath parted with his sins: nor conclude he is pardoned, till he saith he is purified; nor that Christ and they be united, till their souls & sins be divided; nor that they have put on Christ, till they have put off their sins. 4. Ob. In the next place the question shall 4. Ob. be, whether conversion, or effectual calling be S. 4 by the Preaching of the Law, or Gospel. Sol. Master Burges shall answer this query, Sol. Vindiciae legis. Lect. 20. and untie this knot. I shall give you the short notes of what he delivereth more largely. 1. The Law could not work to regeneration, were it not for the promises of the Gospel: the question is not whether conversion be vi legis, by the power of the law; but whether it may be cum lege, with the preaching of the Law. 2. Howsoever the Law may be blessed to conversion; yet the matter of it cannot be the ground of our justification and adoption. 3. The Word of God, as it is read, or preached, worketh no further, than objectively to the conversion of a man, if considered in itself. 4. Whatsoever good effects, or benefits are conveyed to the soul by the preaching of the Law, or the Gospel, it's efficiently from God's Spirit: Thus far, this worthy man. It is unsafe to exclude the Law, though we Am. de voc. cap. 26. Thes. 12. v. conclude the Gospel is the chief. Between the hammer of the Law, and the cushion of the Gospel is a flinty heart, most like to be broken by the hand of the Spirit: we may suppose the Lord speaking in this case, as in Zech. Not by might, nor by power, but by my Spirit, saith the Lord: 4. Zech. 6. v. The Spirit is the supreme, & chief: Though they be different in their constitution, yet they agree in one, as to the work of conversion: They are all good, though in several respects. We may well say, precious Law, more precious Gospel, most precious Spirit: if the spirit did not move them, neither the upper, nor nether millstone would turn: as neither must be taken for pledge, for they cannot work alone: so jointly, and together they cannot act without the spirits assistance: the Law showeth the sore; the Gospel, the salve: the one teacheth of sin, the other of a Lex data est, it gratia quaereretur. Saviour: the one showeth the harming curse, the other the healing cross: the one man's misery, the other God's mercy: but it is the spirit that setteth home these things, and openeth the eyes to see them, anointing them with spiritual eyesalve: the Law may be a preparative, hut the Gospel is the power of God to salvation: Rom. 1. 16. when the soul by the Law (set only the spirit, which is the master builder) is driven to fear, it is the more likely by the Gospel to be drawn to faith; and when it seethe it is lost in itself, it is thereby provoked to long for Christ: the Law treateth of transgression, condemneth our courses, revealeth wrath, thundereth threaten: but the Gospel propoundeth promises, breatheth benedictions, holdeth out happiness, showeth salvation, whereby the spirit draws the heart to Christ. CHAP. XIII. XII. A few plain, and familiar reasons are to be given in. IN the next place according to the propounded method, I am to lay down some demonstrations of the doctrine: and they are these ensuing, which are as four pillars to support the point; and a quaternion of mediums for the lifeguard of the position, formerly laid down, and hitherto treated of. 1. Conjunction of the means, and end. 2. Union to Christ. 3. Distinction, present, and future. 4. Application of the means. Conjunction of the means, and end: the S. 1 Lord calls in to himself those, whom he laid Rea. 1 out for himself: for as he predestinated them to the end, viz. happiness; so also to the means, In rebus, quas Deus vult, ordo quidam concipitur: prius vult finem, quam media. Ames. Med. cap. 7. Thes. 40. 51. Ordinatio primum finis, deinde mediorum. Pol. Synt. lib. 4. c. 6. Non causa regnandi, sed via ad regnum. viz. holiness: the means, and the end lying in the same womb of predestination; there is a concatenation of them in God's counsel, a twisting of them together in God's thoughts: and when he decrees the one, he determines the other: In the book of his eternal thoughts, with the pen of his certain decree, the Lord first sets down the matter of his intention, than the means of the execution. In the certain register of his thoughts in reference to his peculiar people; he first enters his will, and then enrolls his work: Their inheritance shall be glory, and the way to it shall be grace; for though holiness be not the cause, yet it is the cause-way to Heaven; who so looks into the way of erfectual calling, shall find it a beaten road to Heaven, and may perceive in it the prints of the feet of Abraham, Isaac, Jacob, David, Samuel, and the rest of the spiritual travellers in their journey to the Holy-land; then Lord intends to bring his people into Canaan, and with all hath laid out the way, and means; he intends to bring them into the Heavenly City, by the narrow gate of converting grace: If it be a part of the wisdom of the children of this generation, to think of the means together with the end; shall we dare to think that the Father of Light, the Alwise God, hath not his counsels richly damasked with sapience, prudence, intelligence, beyond the rule of the actions, the reach of the conceptions of man: I think we may safely say, that the Lord hath not determined, (for aught that we can find in his word) that any should commence, and take the degree of a glorified Saint in Heaven, without undergoing the task, and services, that belong to Christ's school on earth: The Apostle telleth the Ephesians, that God had before ordained the path of holiness for them to walk in, 2 Ephes. 10. v. God hath but one way to Heaven, wherein all must walk, that would come thither, supporting themselves upon the staff of Christ's merits: If you look but in the index or table of the volumes of eternity; you shall find, calling, as well, as crowning; holy, as well, as happy; gracious manners, as well, as glorious manfions. It is the madness of the world infatuated by the delusions of the devil, to conclude the excusablenesse of their sinful neglect of good, their wilful departure from God, from the premises of the infallibility of God's purpose; or to build their presumptions, or desperations upon the unseen foundation of the everlasting decree, in the mean time crossing apparent commands, and manifest prohibitions; whereas the decree of the means, and the end were born in one day, and printed together in Heavens press bearing the date of the same year. To say one may live, as they list, because God's decree is certain, and more unalterable than the Laws of the Medes, and Persians, is an inconsequence of a desperate consequence. To think that we may be born into the sea of eternal joy, though we swim with the tide of the sinful world, if we be elected; & that it is impossible to avoid the gulf of perdition, though striving against the stream of a natural condition, (bladdered, and supported by the spirits special grace) if we be reprobated, is such logic, as the topics of divinity afford no medium for; because we sinfully Male dividere benè conjuncta. divide, what God in his righteous, and wise ordination, hath coupled together: we find the end, and the means linked together in the text: It is a golden chain and pity to break it; nay in our thoughts to separate them, or by our actions to endeavour the violation of them, can be no less, than high treason against God's cabinet counsel: The Lord finisheth his intentions, by his own fixed means; and therefore whom he hath appointed to the weight of glory, he will acquaint with the work of grace. Union to Christ: They shall be effectually S. 2 called, that so they may be united to Christ, Rea. 2 without whom they can have no glory: Christ is the foundation of spiritual, and eternal mercies; in him are the treasures of all soul-good things: He is the pillar of peace, the basis of blessedness, the bottom of bounty, and root of rest; he is laden with Heavenly fruit, and those that have aught, must hold of him; so that the soul may say, All my springs are in thee, Psal. 87. 7. spiritual life, pardon of sin, acceptance with God, right to Heaven come from the virtue, and merit of Christ, but they come from Christ not in the common notion, but from Christ in special union to him; all Christ's favours run to the soul in the channel of spiritual union: It is not Christ without us, but Christ within us, that is the hope of glory; Col. 1. 27. we must be Christ friends, before we can have his favours; we must be married to him, before we can have much from him; he must be in our hearts, before we can get to Heaven; we must be linked to him, before we can live with him. For all the fullness of Christ, empty cisterns shall never be filled without union to the fountain; for all his riches, they shall continue poor, that will not come near him; now in effectual calling, as we have already showed, the soul is united to Christ, and made one with him. That Christ is a redeemer, and thou a wretch, is no great matter, unless the Saviour and the sinner meet. That Christ hath purchased Heaven, and thou hast deserved Hell, will be little matter of comfort, unless thou canst make out, that thou art Christ's, that Christ is thine: All is in Christ, but that is nothing to thee, unless Christ be in thee: If God give thee not his Son, he gives thee not Omnia habemus in Christo, & omnia in nobis Christus. his love; if thou hast his Christ, thou hast all. How shall he not with him freely give us all things, Rom. 8. 32. And excellently doth Paul show the order of interests, All are yours, and ye are Christ's, and Christ is Gods, 1 Cor. 3. 22, 23. without union no communion; without a part in Christ, no participation of Christ's; without coming into his bosom, no carrying away of any of his blessings: People do but cheat their own souls with a fallacy, when they think to attain to the enjoinment of God in Heaven, and never have communion with Christ on Earth; when they think to arrive at the haven of bliss, and never embark themselves in the vessel of Christ's merit: Christ hath said, that he is the way, the truth, and the John 14. 6. life; and it is most certain, that he is the true way to life eternal: Souls must be incorporated members of Christ's body, before they can be enfranchised Citizens of the new Jerusalem: Christ is already lifted up into glory, and draws none after him, but those that are tied to him, by the band of faith. Distinction present, and future: The Lord Rea. 3 will call in his predestinated people, that so S. 3 there may be a difference in the tempers and dispositions of men, as well as in their ends: though the grave be common to all, yet the ultimate, and last end is distinct, and several; for some shall ascend, others shall descend; some shall be triumphant in the highest Heavens, others shall be tormented in the lowest Hell: some shall possess nothing, but weal; others shall partake of nothing, but woe: some shall flourish with a glorious Crown, others shall fade by a grievous curse: Come, ye blessed; depart ye cursed: Math. 25. 34. 41. The Lord intendeth that some shall shine, as the Sun hereafter; Then shall the righteous shine forth, as the Sun in the Kingdom of their Father, Math. 13. 43. he will therefore have you here to sparkle, as stars: Let your light so shine before men, that they may see your good works, and glorify your Father, which is in Heaven, Math. 5. 16. Those whom the Lord will distinguish from others by the life of glory in the world to come, he will distinguish by the livery of grace in this world; if the end of people be divers, then sure their way must be different. Alas all, both one and other, set out together, and run the same way, till God turn them; and take the same course, till God do effectual call: All are hewn out of the same rock, and out of the same quarry; no difference, till the polishing, and refining hand of the spirit pass upon souls: Among whom we all had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as well as others, Ephes. 2. 3. For Sola gratia discernit redemptos à perditis. we ourselves also were sometimes foolish, disobedient, etc. Tit. 3. 3. We all come out of one nest; It is conversion, and a change, that makes the difference; what some have, that others have not, they are beholding to the mint for it, and not the mine; to grace, and not to nature: It is the stamp of the image of the King of Heaven, that makes any to pass for currant coin more, than others: those whom God intends to make Princes in his Kingdom hereafter, he will educate, and tutor by his spirit accordingly. Those, that run with the wicked unto all excess of riot here, shall in vain expect to be parted from them at the day of the resurrection: Those that shall wear Kings Robs in Heaven, must wear Saints Robs on Earth. Many would fain differ from others at last, that delight with them in the self same lusts; many long to die the death of the righteous, but they are loath to live the life of the righteous Numb. 23. 10. : the heirs of glory, and of wrath are known, and distinguished by their coats; though both come into the world clad with the same homespun cloth of natural pollution; yet such as are Gods, he will change their habit, and make them garments of the wellwrought Web of Grace, dipped in the blood of Jesus Christ. Application of the means: the Lord will Rea. 4 effectually call home his chosen ones, that so S. 4 they may use all those means, that he hath appointed to bring them to Heaven by: The Lord bringeth to Heaven, though not for, nor because, yet in the use of his own instituted means: Therefore are we exhorted to labour to enter into the rest, Heb. 4. 11. there are many rounds, and steps in the spiritual ladder, whereby souls must ascend to Heaven: There is pious prayer, right repentance, hearty hearing, serious searching, much meditation, filial fear, careful caution; none of which can be used, and managed aright, without a principle of grace; no hand can well handle spiritual weapons, but that of a Saint: Though but one way, yet many means to Heaven; the working word, sealing Sacraments, feasting fasting, which none can use spiritually, but Saints. No Heaven without faith; they could not enter in because of their unbelief, etc. Heb. 3. 19 and to whom is it given to believe, but to the effectually called? There must be enduring in holiness, or not entering into happiness; he that shall endure unto the end, the same shall be saved, Math. 24. 13. and can they hold out in the ways of grace, that never set foot in Regnum coelorum vim patitur. Luke 13. 29. them? There must be a striving, and pressing to get into Heaven; and can they strive, who have no life? and is there life till conversion? There must be a running in the heavenly 1 Cor. 9 24. Psal. 119. 132. Curramus, & sequamur Christum. 1 Tim. 6. 12. 1 Cor. 11. 1. race; and can they run the way of God's commandments, who never had enlarged hearts? There must be a spiritual fight, which cannot be without a saving faith: There must be a resisting of sin, which cannot be without relying on Christ: There must be an exact imitation of Christ, which none can attain to, but those that have effectual vocation from Christ. God's people cannot win Heaven, and wear Math. 20. it, yet they must labour in the vineyard; and though they cannot work for it, in the way of causality; yet they must work before they come to it in obedience to God's command: It is true, Heaven is not the ways of the best performances, and duties, yet religious, and gracious actings are the way to Heaven: Though means have not a dram of merit in them, yet the neglect of them bars, and shuts up Heaven gate; what God hath appointed, as precedents of glory, cannot be slighted withsin, and danger; and can any do them to acceptation without the spirit of sanctification; operations must have suitable essences; means must be trodden, as the path to Heaven, and the soul must have life before it can foot it in his way; as a late worthy divine, first treating of the new birth, in the Mr. Ambrose his prima, media, etc. next place lays down the means, duties, and ordinances, wherein a Christian is to walk, as in the path that leads from his new birth to everlasting life. The second Part. CHAP. I. XIII. The use and application of the whole. THus I have done with the doctrinal part, I come now to the applicatory part: by S. 1 the help of the Lord, I have run through these heads, and now by the same help, I shall endeavour to apply them to the heart: I have hitherto been, as it were building, and rigging the ship in the Dock of explication; it is time now, that we launch it forth into the Sea of application; that spiritual doctrine may be useful, ministers must be careful that they be not useless: the arrows of the Almighty taken out of the quiver of his word must not be shot at rovers, but at butts; they must not be shot at random in the open air, but must be leveled, and directed at the black of sin; so have the faithful messengers of the Lord done from time to time, when Nathan had first spoken to David parabolically, he than speaks to him particularly, and saith, Thou art the man; 2 Sam. 2. 7. and so doth Paul speak first generally, and then specially, Col. 1. 20, 21. Ministers must rise in the practical, as well as the comtemplative part of their discourses, or else they Dr. Stoughton. fly, and fall with the lark; as one saith. If the bread, and loaf of life be set forth, and the Stewards of the household give not every one their portion, shall they be advantaged? If the leather be cut, and the salve spread, and not applied, and fastened to the sore, how shall the cure be done? Now the sores, and thoubles of the soul are these. 1. The dulness of the understanding, to which we shall apply information. 2. The deadness and searedness of the conscience; to such we must administer the bitter pills of terror, and reproof. 3. The disconsolateness of the spirit, which must be remedied by the cordial of comfort. 4. The deceitfulness, and unskilfulness of the heart; which must be rectified by notes, and marks of trial. 5. The perverseness of the will, and affections, which must be healed by the lenitive of persuasions. Therefore the uses we shall make of this point, shall be these in order. 1. Didactical. or for Information. 2. Catacritical. or for Condemnation. 3. Elenctical. or for Reprehension. 4. Paracletical. or for Consolation. 5. Diacritical. or for Examination. 6. Parenetical. or for Exhortation. And the dear blessed spirit be assistant to me S. 2 in my writing, and you in your reading: oh that these lines might be blessed to thy life. Take heed thou lose not thy labour, for in so doing thou mayst lose thy soul: I shall endeavour to propound to thee nothing but the will of God, I pray thee therefore turn not thy back upon it; I should be loath for thy sake, this book should come into thine hand, if thou refuse to let it into thine heart. CHAP. II. I. Use, 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 showed; then from hence we may learn these things: for we may gather instructions not only 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 happiness; when they hear of Eternal glory, and future greatness; of sitting down with Abraham, Isaac, and Jacob, at the Banquet of endless 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 itself, 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, etc. 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 truly 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 until 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 merely from fancy, self-love, strong persuasions of our own hearts, (sinfully fathered upon the Spirit of God, for its 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 calm; 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-plused at doom's day, as that speechless 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 Thessaly. 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 ourselves in God's heart by Eternal appointment, till we find God in our hearts by gracious actings: Friends, and Christian Reader, you do exceedingly against yourselves, 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 Christ's 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 all the rest, as the Apostle intimateth by his order; without effectual calling a manor, woman is none of Christ's spouse, nor Sister: None of his Friend, nor favourite; whilst 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 claim kindred of him, though they have not the least of his blood running in their veins; you may persuade yourselves, but you can never persuade 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 compass 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 unhappiness 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 privilege from his offices: To be garmentlesse, friendless, fatherless, 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 peerless 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 righteousness, when they are not dressed with the Linen garments of inherent righteousness, is presumption of an high nature; which will render them liars, and leave them naked to their Eternal shame, without the intervention of special grace, so long as you keep in the walk of sin, in the road of nature, Christ and your Souls are far asunder: Oh, that the Lord would cause the scales to fall from people's eyes; that he would change their Note, and turn their time, and make them say, Oh that Christ were mine; which may be; instead of saying, Christ is mine, which is not. 4. The pedigree of grace: In the next place S. 4 we may take notice of the original of grace, whence it comes: for the doctrine saith, God doth effectually call: It is then not an earth, but heavenborn thing: If we inquire for the descent of it, we must ascend above the Stars: It is a beam of the eternal Sun, a spark of the eternal fire, a dropling of the everlasting fountain: It is God's hand, that sets this slip in Gratiâ Dei, non nostra potestate in melius mutamur. the garden of the heart: It springeth not from natural inclination, but from the Almighty his operation: It doth not rise like water fetched by pumping; but falls like pearly, precious dew from Heaven: It oweth his being not to humane acquisition, but to divine infusion: The Lord hath often told us thus much in Scripture; and yet we are ready to sacrifice to our own nets: This is the Covenant, that I will make with the house of Israel after those days, saith the Lord, I will put my Laws into their mind, and write them in their hearts, Heb. 8. 10. This is but the copy of an old grant, which we have in the 31. of Jeremy, and the 31, 32. verses, etc. and in the 36. of Ezek. 26, 27. verses; where you have the word [I] five times in two verses; and who is it, that speaks thus, but the Lord, mighty, and powerful? Who can do it, as well, as say it; and who doth do it wherever it is done. This gift cometh from the bonity, and bounty of the Lord: If any soul can make out, the truth of grace within; let it say, It is not in Rom. 9 16. him, that wills, nor in him that runs, but in God, that showeth mercy; and when it is prostrated on earth upon its knees, with humility; let its heart be elevated to Heaven with gratitude. I think this might well be the Emblem of a Christian; a large heart, wide open to Heaven, the deaf ears perforated, breathing forth flames of zeal, written on both sides with Scripture truths, an hand in the clouds, as from Heaven, hover about it, with this Motto, which was Paul's, By the grace of God, I am, what I am, 1 Cor. 15. 10. The store of grace, that Saints have, comes out of God's treasury, their rich clothing, from his Wardrobe; their currant coin from his Exchequer, their choice flowers, from his Eden: The Apostle useth this as a means to fetch off the Corinthians from glorying in men, and to fix their thoughts upon God, when he saith, I have planted, Apollo watered, (ministerially) but God gave the increase, (yea, and the beginning too,) (magisterially,) 1 Cor. 3. 6. The will, and the work, are both of God's good Phil. 2. 13. pleasure: for who is sufficient of themselves to think so much, as a good thought? 2 Cor. 3. 5. Heb. 12. 2. Incassum laborat in acquisitione virtutum, qui eas alibi quam in Christo quaerit. It is the Lord, that is the α and the ω, the author, and finisher of Faith. The Lord Christ; not excluding his Father, but the Lord, and his Christ: They are not to be regarded, that slight the means; and God may justly reject those that eye the means only, and forget himself; which are nothing without his acting: It is most true, that of him, and through him, and to him are all things, Rom. 11. 36. 5. The dependency of man's salvation: S. 5 Then all that concerns man's salvation is from God, and his grace; for effectual calling, which is the first work, is from God, and his gift. Until effectual calling, no justification, no adoption, no growth, nor perseverance in grace; no assurance, no glory, nor Heaven. They are all entailed upon effectual calling, & are the inseparable concomitants thereof: Therefore if we own the one to the Lord, Causa causae est causa causati. we are beholding to him also for all the rest; not only the foundation, but the superstructure; not only the bottom, but also the top-stone of spiritual temples, are of the Lords laying: The whole of salvation is to be ascribed to the Lord; By grace ye are saved, Ephes. 2. 8. Conversion is the first distinguishing, and changing work, that passeth upon a man, or woman, without which, they could not be fit, and meet for any after favour; now if that first Col. 1. 12. work, whereupon all after works do depend, have its dependence upon, and its being from the Lord, and his grace; then certainly all the rest must depend upon the Lord: All that souls have from the beginning to the end, from the first to the last, comes from the womb of God's grace; the upper rooms, as well as the lower, are of his building: There is not the least ingredient, that goeth to the making up of a man's happiness, but is to be found in the Lord's Paradise; every stair from the cell of nature, to the chair of glory is of the Lords own laying: There is not the least iota, or title in the Alphabet of Salvation, but is written by the finger of God. We cannot say, that aught from a change, to a crown is our creature, for all is framed and fashioned by the hand of the Lord: So that it may be truly said to every Saint, What hast thou, that thou hast not received? 1 Cor. 4. 7. Grace is by the Lord's gift, conversion by his call, pardon from his pity, sanctification from his Spirit, perseverance by his power; glory of his own grant. The whole fabric, and building leaneth upon the arms of the Almighty; that the Lord may say, I bear up the Pillars thereof: The Father's will, the Sons worth, and the Spirits work, are the three supporters of salvation, and founders of man's felicity; the one purposeth, the other purchaseth, and the last perfecteth. All must be set upon the Lord's account: The Text speaketh it plain; It is he, that predestinateth, calleth, justifieth, and glorifieth: The first, middle, and last things of a Christian, do live, move, and have their being in the Lord; so that when we go to take our pen, and set down our spiritual receipts; we may well say, Inprimis for Predestination, item, for vocation, item, for justification, sonship, and glory, and all these received of the Lord, the most high'st possessor of Heaven and Earth, and my most gracious Father; and may add, all our spiring are in thee. Let us not give God's glory Ps. 87. 7. to another; let all go in his name, for all is from his grace, and power: though some be first, & others 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 its 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 Empress 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 its throne; unless it have the whole man for its 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 its influences into all the adjacent rooms: Effectual calling is of a diffusive nature; every power and part, every affection and action gives up its name to God: Except a man be born again, etc. Saith truth itself. 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 passed 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 King's 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, etc. 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 Zodiac; 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 entire in the whole, and in every part: Grace is in all, and in every part; as the Apostle prayeth for his Thessaly. The very God of peace sanctify you wholly; and I pray God, your whole spirit, and soul, and body be preserved blameless 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 God's 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 sense thou must be an universalist; a true Christian like the Ark, 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 Philistines, 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 showed 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 Christ's bosom; 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 shining stone a Diamond. The Child of grace I mean effectual calling, is born with all its limbs; as all the powers and parts of a man are to be wrought upon, (whereof we spoke 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 wish, 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 itself, a the jection of spirit; and yet no true grace: Every slight trouble is like saul's armour that will not fit: Man indeed would think that so much were enough: but God's thoughts are not as man's 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 pass before Samuel, first Eliab, whom Samuel took to be the chosen of the Lord, because he was well complexioned, and tall statured: but the Lord tells him that was none of the man; and so the like for Abinadab, and Shammah; till at last David comes, and he it is, that the Lord intends to prefer to the Kingdom: So souls hear there is a work must pass on them, or no glory; Now they bring out all before the Lord, sorrow for sin, confession of sin, some endeavours, and partial amendment, and profession for Christ; but it is none of all these; It is little David, said the Lord, a through change, that I will own; true conversation, that I will crown; many through ignorance take the Leah of superficial repentance, instead of the beautiful Rachel, of solid, and serious returning: They are much mistaken, who think the sandy foundation of every sorrow, able enough to bear the superstructure of the new Jerusalem: They that look upon repentance only in the community, as sorrow, and not in the special notion, as renovation, may run wild, and miss their way at first setting out. To sorrow for sin, and not separate from it; to mourn for it, and not to get some good mastery over it, though the spirits help; to lament it, and not to loathe it; is not effectual calling: To have a sense of sin, and not a sight of a Saviour: To feel the curse, and have no faith in Christ; is not the change we are speaking of: we must distinguish between a carnal rapture, a legal despondency of spirit, and a true spiritual humiliation, and debasement of spirit, which centres the soul upon a forsaken God; one may take many steps, yet if they come not so near, as to touch the golden Sceptre, all is nothing. 8. The benignity of God: If God be thus S. 8 bountiful to his people here, what will he be to them hereafter: If those that are Predestinated to life, be effectually called now they are on earth, what shall be done to them, when they come to be possessed of Heaven? If he give them effectual calling at this distance, cum omnibus pertinentiis: with all the appendices, and appurtenances thereof, what will he give them, when they come into his immediate presence? Surely, if now they be, as walls and doors in his spiritual building, than he will build upon them Palaces of silver, and Cantic. 8. 9 enclose them with boards of Cedar. Indeed the comparison is not to be made between here, and there; now, and then: If Incomparabiliter superna civitas clara est. such things in the way, what shall they have when they come to their heavenly Country? If effectual calling, while they be sublunarians, then surely an everlasting Crown, when they shall be suprasolists: If so much, while they are in cottages of clay, then much more, when they come to the place of glory: If the first-fruits be an handful, headful, and heartful, what will the crop and harvest be? If the earnest amount to thus much, what do you think the total sum will be? Effectual calling is a glimmering of future glory, the dawning of the eternal day; and what is the morning to the noon? the twilight to the midday splendour? It is most true what the Scripture saith, that the heart of man cannot conceive, what the Lord hath treasured, and laid up for his people; 1 Cor. 2. 9 and to this purpose speaketh St. John, Beloved, now we are the Sons of God, and it doth not yet appear, what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him, as he is, 1 John 3. 2. Now there is near relation, than there shall be much assimilation; here is mutual love, there shall be great likeness: If God here bring them into the suburbs, then surely hereafter into the heart of the City: If so much now, while they are in the valley of tears, then much more, when they come to the mount of joy. If this be done for them, while they are in their nonage; what then shall be done for them, when they come unto a perfect man, unto Ephes. 4. 13. the measure of the stature of the fullness of Christ. 9 The excellency of effectual calling: Is S. 9 effectual calling such a work, and are the effects of it, such as we have heard? then it is one of the most excellent things in the world; next to Christ and Heaven, there is no better thing that God gives to his people: That makes the Apostle Paul to give thanks to God for it; in Colos. 1. 12, 13, 14. Put the best of the things of the world into the scales with it, and it will weigh them all down: Set them all by this, and this will be higher than they by the head, and shoulders: It is good for the body, advantageous to the soul, the blessing of both: It is good for this life, for another life; never out of date, ever useful; Godliness Poenitentia est medicamentum pulveris spes salutis. is profitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. There is nothing in the world hath so many commodities, as it hath: It is health from sickness, life from death; liberty, pardon, sonship, fellowship, perseverance, Qui per poenitentiam peccata diluit, angelicae felicitatis consors in aeternum erit. glory are the virgin-companions that follow effectual calling: We may truly say of it, that it is more precious than Rubies, and the merchandise thereof, better than the merchandise of silver; and the gain thereof than fine gold, Prov. 3. 14. 15. It makes a King of a beggar, a friend of a foe, a righteous one of a rebellious one, a godly man, of a godless man, a saint of a sinner; and those that are thus qualified, have an excellency above others: The righteous is more excellent than his neighbour, Prov. 12. 26. He, or she, that hath this, need not care, what else they want. It is the sottish ignorance, that makes the world tread under feet this Jewel: There are but few Crowns adorned with this Diamond: These waters of Jordan though contemned, yet are better than Abana and Pharpar, rivers of Damascus. 2 Kings 5. 12. Think, and think as often as you will, yet you will find nothing to match, or equal effectual calling; many think they have all, when their will is fulfilled, but they have nothing, till their will be changed; many say, all is well, if they have what they would; but all is ill, till they have what they should: To say, one is wise, rich, strong, beautiful, parted, is much; but to say one is gracious, holy; renewed in their affections, reform in their actions, is a great deal more. Nay, further; to say one is prudent, sober, honest, moral, courteous, is something; but to say they are godly, far surpasseth: Nay to rise higher, to say, one maketh a good show, is religious, outvieth the rest; yet to say one is a new creature goeth beyond it by many degrees: That is good in the positive, and comparative, but this in the superlative degree: The Lord open your eyes, that you may see the glory, and beauty thereof: A most blessed condition, it must needs be that hath so many choice consequences, a most excellent endowment, that brings so great enjoyments; no mean quality, that hath so many immunities: It is a great King that is attended by such a noble train, a Royal Queen, that is waited upon by so many maids of honour: A whole Paradise of temporal felicity, falleth short of a part in spiritual sanctity. 10. The industry of youth: If the Lord do S. 10 usually call, in younger years, then young people had need be very industrious to get grace: They had need bestir themselves to make hay while their Sun shineth; while they are naturally strong, they had need labour to be spiritually strong in the Lord; while the In juvenili aetate, vigent corporis senjus, visus acutior, auditus, Promptior: qui in hac aetate se domant, & Deo se sociant, praemium Joannis expectant. blood runs fresh in their veins, they had need ply the work of salvation, and apply the word of sanctification, let them strive for grace early, and they are like to have grace in earnest: If they do not sedulously improve their time, they will hardly savingly approve the truth. They should strive against sin, oppose obstacles, be conquering corruption, defying the devil, tooth, and nail, with might, and main; now, or never; now, if ever, as we use to say: It is good policy to labour, while one is young, that they may get a stock against they be old: If young men be sluggards, and loath to put their hand to the plough, it is just with God, that they should beg in harvest, and have nothing; Prov. 20. 4. for though they call upon God afterwards, yet it may be he will not hear them: Now must they follow their pattern Jesus Prov. 1. 28. Christ, and work the works of God, who hath sent them into the world; the night cometh, when no man can work: So that we may say John 9 4. with the Psalmist, Both young men, and maidens, old men, and children; let them praise the name of the Lord, Psal. 148. 12, 13. Let them give glory to God by taking true shame John 7. 19 to themselves; As Joshua saith to Achan; advance his worth, by the amendment of their works; and raise his honour by the ruin of their sinful humours: To see young people running, striving, labouring, in spiritual things, till they sweat again; Oh what a precious sight is this; how doth the Lord smile upon such in love, and clap them on the back with encouraging promises, They that seek me early, shall find me, Prov. 8. 17. and to him that asketh, it shall be given, and to those that knock, it shall be opened, Math. 7. 7. And to him that overcometh, will I give to eat of the tree of life, which is in the midst of the Paradise of God, Revel. 2. 7. One accounted the King of Persia happy, because while he was young, he had attained to so great puissance: They are really, and eminently happy, who attain to an estate of grace, while they are young; to be made new, to have the strong holds of hell in the soul thrown down, is a mercy, that but few attain unto; but to reach this under the conduct of the spirit in youth, is an addition, and augmentation of the mercy; It is a sweet thing, (saith a precious man) when God satisfieth young people with his mercy, and that satisfaction abideth, Master Burroughs Hos. 2. 15. so as they rejoice all the days of their life. But careless youth is usually more active for sin, than grace; and that strength which they have from God by common bounty, give to the devil in special service; and sweat in gathering fading May flowers, and adventure to the ditches brink to gather daisies, to make a garland of vanity withal; in the mean time neglecting to dig for Diamonds and Pearls, to set in the Crown of Eternity. Young people are for the most part loitering, when they should be labouring, playing when they should be praying, singing, when they should be sighing, merry, when they should be mourning; youth must have its liberty, they say; and the greenness of young years, is with most a sufficient warrant of any exorbitancies; whereas in many regards it is an aggravation of them; But soul, if thou improve Indign transacta adolescentia odiosam efficit senectutem. Fro●te capillata est, post est occasio calva. not thy young years, thy golden age, thy white hours, thou mayest rue it to all eternity in the blackness of darkness. If you strive not now to enter in at the straight gate, it is to be feared you will never do it in old age. Time hath all forelocks, no hinderlocks; your time is hasting away, and if once its back be turned, there is no calling, or returning it back again: It is better to be Prometheus, than Epimetheus; afterwit is dearest, but fore-wit is best. 11. The misery of sinful age: If the Lord S. 11 usually call in souls betimes, then to be old, and yet in a natural condition is very sad: Aged men, and women, have cause to be full of fear, who are void of faith, and to abound with sorrow, who yet abide in their sins, and to bemoan their woe, who have not been moulded to Gods will: To have a white silver head, and a black iron heart is lamentable: To age, and grow old in the bed of sin is deplorable: Long bedridden persons hardly get up again; old sinners have continued in sin, and though custom in sin may be removed, yet with great difficulty: They say there is no transplanting trees after seven years' rooting; it is too often true in this case: Art thou drawing near to thy grave, and yet didst never draw nigh to God? Is thy glass almost run, and labouring with its latest sands? Is thy time well-nigh spent; and yet hast not run in the way of God's commandments, nor laboured for Heaven, nor spent thy time in the best things? Do thy years, time and hours complain, and say, we have been spent in the service of the world, and wickedness. O doleful Prov. 16. 31. Canitieses tunc est venerabilis, quando eagerit, quae canitiem decent. state, to be lamented with tears of blood: The hoary head, I confess, is a crown of glory, but than it must be found in the way of righteousness; sin degrades them of their venerable dignity. Such souls have cause to get alone into a corner, and put their finger in their eye, and lay their hand upon their heart, and say, what shall I do, and what shall become of me? Caesar wept to see Alexander's statue, who had done so much, and conquered the greatest part of the world, and was but young, when himself had done so little, who was of more years: Aged sinner, there are many at 30. years, have done much for God through his grace, are thriven, and grown lusty in piety, and have run hard, that they are almost at Heaven's gate; when thou hast done nothing, are like Pharaohs lean kine, and didst never take two paces in the way of godliness, who art 50, 60. years of age, it may be more, and hast enjoyed as good, nay it may be better means, than they; there are many of half thy years, that grow rich with a little, and thou growest poor with much: That have more in their little finger, than thou hast in thine whole body; you have cause to lay it to heart, that you have laid out your heart no more for God: Hast thou stood all this while a tree in God's Orchard, and art thou outstripped by a young Plant? Hast thou been all this while in Christ's School, ever 2 Tim. 3. 7. learning, and not yet able to come to the knowledge of the truth? Art thou still no further than a. b. c. Oh, consider this, thou that hast forgotten God so long, lest he tear thee in Psal. 50. 22. pieces, and there be none to deliver. Yet I would not have thee to despair; yet there may be some hope concerning thee; if thou turn truly, repent really, pray perseveringly, seek seriously, and believe savingly: Thou hadst need double thy diligence, and redeem the time: Thou must do two hours work in one: Thou must ride all night as well as all day, or Plus omnibus religione operam dare senibus convenit, quos praesentis seculi florida aetas transacta desemit. thou wilt hardly get to they journey's end: Thou hadst need borrow time from thy sleep, from thy meals, from thy recreation, and lay it out about thy soul; because thou hast neglected thy salvation so long; the smallness of your remaining time, the decay of sense and reason, habit in sin, the wiles of the Devil render your change doubtful and difficult: However give all diligence to make thy calling, and Election sure: Be importunate with the Lord, and like Jacob take no nay: The Sun is almost down, yet if thou put on hard, thou mayest reach thy Father's house, before daylight be quite done. 12. The utility of observation: Doth the S. 12 Lord convert, and call into his bosom, by his works and providences. Then it is a very good and profitable thing for us to take notice of the providences of God; providences well minded may be means of our souls mending. Such as have their conceptions filled with them, may come to have their conversation filled by them: The works of the Lord being throughly pondered are means many times of being truly purified: The Lord passeth by us in his dispensations, and through our heedlesseness passeth over us in displeasure: The Lords works and various deal are as decoys, and snares to take us, but if we step over them, we are not like to be caught: The Lord openeth these hang, and if we open not our eye to behold them, they will not affect our heart; who is there, that observeth the Psa. 28. 5. works of the Lord, or mindeth the operation of his hands, in his actings, towards them, or theirs, in their soul, or body, formerly, or lately, in greater, or lesser affairs, in light, or dark, prosperous, or adverse emergencies? much might be squeezed, and got out of them: It was the commendation of one, that he could make something of nothing and great matters of small; so the providences of God, which others make no account of, if Husbanded and improved might amount to the salvation of the soul through God's blessing: They are therefore to be recorded in our thoughts, and registered in our understandings: In the Ark was kept the pot of Manna, which was a remarkable, and extraordinary providence of Heb. 9 4. God towards the Israelites, in that they were fed, and preserved so long by it. A Godly man of late hath set before us a very commendable pattern of this nature: I mean Master Ambrose, in whose middle things you have a Catalogue of providences, etc. The footsteps and go of the Lord are to be marked and observed: It is not amiss to keep a Book, or List of them; let mercy be remembered, Beneficia Dei omnibus horis consideranda sunt. misery regarded; let trials be thought on, let afflictions affect us; let his providences of all sorts, especially those of greatest stature live in our memories, and not be buried in the grave of oblivion; shall the Lord pass under our window in actings of various, and divers kinds; and shall not we look out to see what he doth? when his hand is stretched out to strike, or reached out to stroke, shall we regard neither? Contemplation of our maker is one great Homo ad contemplandum creatoris suum conditus est. end of our making; and to view not only the ways of the Lord in general towards others, but also his go in particular toward ourselves: It were but a practice of piety to have Chronicles of this nature; as none of the words, so none of the works of the Lord should be suffered to fall to the ground by us, but we should take them up at the first bound; we should show ourselves thrifty in this case, and gather up the fragments, that nothing be lost; we are ready to murmur at God's deal many times, when there is great reason to marvel at them, when we see the issue of them: Providential actions are the ripening of the Lords previous intentions; by providences do his purposes come to the birth, and his promises receive accomplishment; let them therefore be heedfully observed, and carefully preserved. 13. The dignity of the word: Is the word S. 13 an Instrument in God's hand, of changing man's heart; than it is a most precious thing, and to be much prized by us: It is a word of duty to us, and therefore must needs be a word of dignity in itself. It is a working word through the spirits assistance, and therefore a worthy word to our acceptance; it is a means of sanctification, and there is reason it should be the matter of our estimation; it is an invaluable treasure, and incomparable Jewel; and therefore to be lodged in the heart, and laid in the bosom; which was the practice of pious David: Thy word have I hid in mine heart. Psal. 119. 11. He had high thoughts, and singular conceit of it; with such a deep stream did his affection run towards it, that himself could hardly sound the bottom thereof, as appears by his pathetical expressions: O how love I thy Law? It is my meditation all the day. Ps. 119. Scripturae divinae jugiter ment voluantur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3. 16. Si verbum Dei auferas, è mundo sustulisti. 97. The word is of exceeding great use and price; it is an universal remedy; it is a means of enlightening the head, of enlivening the heart. It is as the Sun in the Hemisphere of the soul; without which a man or woman is in the land of darkness, such is the virtue, and value thereof, that Luther said, one leaf of the Bible was worth the whole world; it is the honour of a Nation, the happiness of a people to have it; it is a blessing that proceeds from signal love, and distinguishing favour. He showeth his word unto Jacob, his statutes, and his judgements unto Israel. He hath not dealt so with any Nation, and as for his judgements they have not known them. Psal. 147. 19, 20. The Bible is the Book of Books, the Scripture is the King of writings; which made Charles the great to crown it with his own Crown; it is of such worth, that it is a shame for a Christian not to be well read in the writings, seen in the say, versed in the verses, Catechised in the chapters, and perfect in the pages of that Book: One asked a Schoolmaster, whether he had Homer's Iliads; and for his negative answer took him a box on the ear, and went his way: Do not they then deserve to be rattled with reproof, condemned by censures, that are weary of the word, that slight the Scriptures, that trample the Testaments under their feet? I am loath to leave it upon record that this age hath produced such Caterpillars: It is a sin I think not to be mentioned without mourning; such consider not, that where there is no vision, the people must needs perish. Prov. 29. 18. O let not the esteem of God's word die, and whither in our hearts. It is a golden treasure though it be but in earthen Vessels; it is most dainty fare, though not sauced with the enticing words of man's wisdom; what though it be not written, so as to please sinful fancy, let it suffice it is so written, as to procure saving Faith: It is eminent for beauty, transcendent for splendour to those that have their eyes opened. A word fitly spoken is like Apples of Coecus no● judicat de coloribus. gold in Pictures of silver. Prov. 25. 11. All the words of God are fitly spoken; and as they said truly, Never man spoke like this man. John 7. 46. So may we both truly, and justly say in this ease: Never any spoke as God speaks in his word; that must needs be excellent, which teacheth of God, traineth the soul, tutoreth the affections; that must needs shine with a peculiar lustre, which the spirit as superior Agent, makes use of as an inferior instrument, to condemn vanity, convince of folly, to confound sin, and to convert the soul. 14. The necessity of hearing: Then carnal S. 14 people must hear the word, since it is a means of calling and conversion: It is a pernicious principle, that teacheth that wicked men may not do bona, good things, because they cannot do them been, well: It is true, God loves adverbes better than verbs, the manner of doing rather than the matter, yet the matter rather than nothing at all; and though it be bad not to do, that we do well, yet it is worse to leave our duty wholly undone. It is but doleful doctrine to exclude people from the means of grace, because they have not grace: The wicked are condemned in Scripture for not calling upon, and worshipping Psa. 14. 4. Jer. 10. 25. Verbum Dei praedicandum est, ut audiens credat. Rom. 10. 17. the Lord: If the word be the means of life, than the dead in sin must wait upon it: If the Ministers be Christ's ushers, than those that would learn must come, and sit at their feet; Faith cometh by hearing, than they must come to hear, that they may have faith: Peter preached to wicked ones, to the crucifiers of Christ, Acts. 2. 22, 23. etc. if it were lawful for him to hold out the word, it was lawful for them to hear it: If lawful for him to preach to them, then lawful for them to be present: Let them then hear the word, and hear it with fear, and trembling; however let them hear it: Though they come to work, yet God may new mould them; though they come for custom, yet God may convert them. Though their intentions be sinful, yet God's execution may be sanctifying; some ordinances are for all, others only for some: The Sacraments are Gods visible, the Scriptures his audible word: Though the wicked are to be debarred the one, yet not to be deprived of the other: Though they may not be Communicants at the table, yet let them have communion with the Pulpit; though they be shut out of the chancel, yet let them not be shut out of the Church: Though the presence chamber be kept with lock, and key; yet let the Court gate be set wide open: Though they may not handle the body of the Lord, yet let them hear the word of the Lord. CHAP. III. II. Use, for Terror. THis doctrine in the next place speaks woe, S. 1 and condemnation with a loud voice, to those that are not effectually called; it dischargeth a volley of shot, & thundereth an whole peal of ordnance in the faces of those that are unchanged; & like pictures, that are made to look every way, as it smileth upon the godly, as you shall hear afterwards, so it frowneth, & looketh 1 Kings 22. 8. louringlie upon the ungodly: And as Ahab said of Micaiah touchilie, so may we say of this doctrine truly, in reference to wicked men, that it doth not prophesy good concerning them, but evil. Doth the Lord effectually call, whom he did predestinate, than you who yet are not called, have cause to wax pale, and to be filled with tremble of spirit: It is like the hand writing upon the wall, and may lose your joints, and cause your knees to smite one against the other; and that upon these accounts, and the consideration of these ensuing particulars. 1. Such cannot yet conclude, that they S. 2 are predestinate; they have no ground, nor foundation, whereupon such conclusions may stay themselves; where the deluge of sin rests still upon the spirit, and ways of a man, or woman, thoughts of predestination, can find no rest for the sole of their feet, but must either return, and die in the rest of fond imagination, or else flutter up and down, till for want of being feathered by grace, they fall, and perish in the inundation of unrighteousness: Such deserve to be hist at in the Schools of the Saints, who make a flourish with such conclusions, and are not able to produce the premises. The Scripture giveth no warrant thus to conclude; for Peter joineth election, and sanctification together; where he saith, Elect, according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience, etc. 1 Pet. 1. 2. or to sanctification rather: What Bez. in loc. though you have civility, and outward conformity, is that firm ground, fitting for thee to anchor upon with determinations of thine election; you may happily make shift to pass the corpse du guard, of man; and so to say the word, that none can gain say you, yet God can perceive your lisping; and when you come to the passages of Jordan, that lead into Judg. 12. 6. the heavenly Canaan, and shall say, Lord let me go over, and open unto me. The Lord will say, art thou not a sinner, a rebel, and an unbeliever; and though thou say nay, yet the Lord will find thee out; and bid thee say Shibboleh, which thou canst not do; but instead thereof will say Sibboleh: Thou canst say outward calling, but not inward calling; thou canst say common grace, but not special grace; thou canst say, I am a Christian, but thou canst not say, I am a Saint. There thou stammerest, and stutterest, and art not able to speak right; Be not deceived, God will not be mocked: And is Gala. 6. 7. it not a most doleful, and direful condition for a man to be in, wherein he cannot say upon sufficient grounds, my name is written in Heaven, I am one in the Catalogue, and list of the elected, and chosen of God. Whom the Lord chooseth, he chooseth to holiness, to sonship, now if these things be not in Homo praedestinatus est esse filius Dei. Aquin. thee, what hast thou to say for thy predestination? It is true, God's people are many times under dark dispensations, and their condition so clouded, that with Paul and his company, neither Sun, nor Stars for many days do appear Acts 26. 20. to them; so that their hope of being saved is taken away; but yet their condition is far distant from thine: For they have the root, though not the branch, the habit, though not the act: Though they cannot through impediments, yet they ought by God's commandment to conclude his eternal loving thoughts towards them; yet withal they have such a glimmering, and see so much of land, and discover the coast, though but in a small measure, that if put to their choice, they would not exchange conditions with thee: but as for thee, that art in thy sins, thou hast no right, neither oughtest thou to conclude any such thing to thyself. 2. If such do conclude, they do but delude S. 3 themselves; only Saints can make right syllogisms in this matter, for mood, and figure; because themselves through the grace of God are in a good mood, and they have the figure, and image of Jesus Christ upon their hearts: others can make paralogismes, as the Apostles Jam. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word is; and are good, or rather bad at fallacies, which is the way of disputing altogether in the devil's Schools; and what a desperate thing is it for a man to cheat, and bear false witness against himself in things of so great moment, when he is forbidden such demeanour towards his neighbour in the ninth commandment. Friend, and Christian Reader, you are full of conclusions, and do abound with determinations of his kind, yet wanting the inward and saving workings of the spirit, you do but cousin, and deceive yourselves: If you say, you are chosen, and are not called; if you say, you are purposed to life, and are not prepared for life, that your name is registered in Heaven, and not your nature regenerated on Earth: If you think you are the object of predestination, and not the subject of sanctification, you do err in your thoughts, and greatly mistake: Hath your hope for Heaven no other staff to lean on, but the broken reed of Egypt? Will that building last, that hath no other foundation than the sand? Hear what Paul saith, If a man think himself to be something, when he is nothing, he deceiveth himself, Gal. 6. 3. It is universally true, in divine, moral, civil, and natural things; and very applicable to our purpose: He that thinketh himself to be something in regard of predestination, and is nothing in regard of effectual vocation, deceiveth himself; yet there is nothing more common with people, than thus to do; and this is the misery, and the mischief of all, that people will not be beaten out of these thoughts, and say, though there be not the least of reason for them. To run upon mistakes in temporals, may be great detriment, but to do it in spirituals, is like to prove grievous damnation: Is thy condition ever the better for such conceptions? Is it sufficient warrant for hopes, and confidences, to have nothing but the hand and seal of Satan's delusions. There is nothing will bring thee more woe, and speaks thy condition more sad, than these delusions: It may be truly said of thee, a deceived heart hath turned thee aside, that thou canst not deliver thy soul, nor say, Is Isa. 44. 20. Adulatio fallax crudelis est. there not a lie in my right hand. Deceitful flattery will prove destructive cruelty; bottomless conclusions will prove bottomless confusion, if the spirit prevent not by Scripture confutation; and in the end thou wilt find this course but a counterfeit salve for thy sins, a skinning of the sore, and the devil's breath to carry thee down the more swiftly, and easily upon the tide, and stream of temptation into the Vitiis semper serviunt blandimenta, lenocinantur dulcia delictis. gulf of perdition. The Lord uncase this deceit for thee, and show thee the hellish and hideous face thereof: Rational men will have a reason for what they think or do; and should not Christians make the divine reason, the basis of all their inward, and outward motions: It is most unsafe for us to enter into the labyrinth of predestination, to place it with our own feet, to make particular applications of it to ourselves without the clue of Scripture-reason; and doth not that, even in the text, say? Whom he predestinated, them he also called. If effectual calling say not Amen, thy strong conceits have none of the spirit's seal: If those that have true grace, may have doubting fears concerning their predestination, than thy certain thoughts without grace are but a deluding fancy; If they may yet suppose their condition sad, thou hast no reason to conclude thine safe. Christ saith, Woe, when all men Luke 6. 26. speak well of you; and doth not a woe also belong to such, who think, and speak well of themselves causelessly. Deceits of this nature will prove like mountains of snow, which with the heat of God's wrath will dissolve into floods of sorrow. 3. In the next place consider, what contentment S. 4 can you take in any enjoyment, whilst you are unchanged, and so cannot make out, that you are one of God's chosen? What felicity in any temporal favour without this? Health is the sauce of our morsels, peace gives a relish to our rest. Plenty is a foil to our peace; a cheerful spirit within, is the quaver of our mirth, without; our enjoyments like loving brothers are mutual helps to each other; but an interest in God, and a sense of that interest is the crown and glory of all: without this, the rest will not concoct well, but produce crudities, and distempers in the spirit; without this Benjamin what are all the rest? who could smile at the highest attainments of nature, which would prove, but fawning flatteries, without the presence of this: It was the counsel of Jesus Christ to his inceptors, his young beginners; Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in Heaven, Luke 10. 20. If we had the devil under our girdle, and ourselves were not in God's heart; if we had never so much power on Earth, and had no place in Heaven, what would it advantage us? If the world were thrown into your bosom, and your name not written in God's book, could you say, you had enough? Heraclitus said, if the Sun were wanting, it would be night for all the Stars: If the Sun of righteousness hath not risen upon your heart with healing under his wings, the glory of your accommodations lies buried in darkness, and yields no pleasure to the eye; what satisfaction can there be in the world's goods, if thy maker be not thy Husband? Which he is to none, but those that are effectually Gaudium solummodo verum est, quod de creatore concipitur. called: The blaze of temporal privileges will soon out, if the knowledge of predestination do not maintain the flame: If you cannot upon good grounds, to wit, the right application of Christ, which is done in effectual calling, make out a real appointment to glory, may it not, is it not sufficient to mar your mirth, to spoil your sport, to damp your delight, in things here below; if seriously considered, and duly thought on? Can meat be savoury without this sauce? Can drink be sweet without this sugar? Though a Sea of temporal immunities should come flowing in, yet it is this fair fresh stream, that alone can glad the soul. What contentment can there be in Remi, and Remaliahs' son, if the waters of Shiloah do not bubble softly by the door? Indeed, people like swine, like beasts, do find, and take delight in these husks, and they are as dear to them, as their heart; and do account their having of these things to be their happiness: but it is, because they know not what their state and condition is, that they are lost in sin, nor what it is to be without some certainty of predestination, (they not being able to reach in their contemplations, things of so high concernment) which did they know, it would make their hearts to shrink for fear: but that is but adverse felicity, whose foundation is nothing but brutish insensibility; and that is not to be accounted the joy of a Christian, of a man, that hath its rise from nothing subjectively, but beastlike ignorance, and supinesse: Haman accounted all his wealth, and greatness nothing, so long as he could not have his will Esth. 5. 13. of Mordecai: so mayest thou say, and the Lord make thee to say so; I have wealth, and wit; health, and honour; friends and favour; profit, and preferment; peace, and plenty; goods, and gold; meat, and money; Lands, and Lordships; life, and liberty: but what good do these do me, they avail me nothing, so long as sin sits in the throne; so long as I am not called, not converted; and know not that I am elect, and chosen: How can I look upon them with delight, when I cannot perceive they are enameled with eternal love: It is most true, that Paul saith; Unto them that are defiled and unbelieving, is nothing pure, Tit. 1. 15. 4. The next sable consideration, that maintains S. 5 this tragic scene, is this, that they can take no comfort in the promises propounded. The Scripture is a rich mine, full of golden promises; one of the promises there is worth a In sacrâ Scriptura quicquid promittitur felicitas est. world: There are peace and pardon, grace and glory, love and liking, salvation and sonship, Heaven and happiness promised; but only to those that are truly called. The Scripture is a treasure of precious promises, a store-house of gracious engagements: They are spread thick upon the pages of holy writ; The Manna of spiritual promises falls there together with the dew of Heavenly doctrine: They both descend, and distil together. This laden tree is forbidden fruit to thee; And as Peter said to Simon Magus, so I to thee in the name of the Lord, who art in thy sins, Thou Acts 8. 21. hast neither part, nor lot in this matter, for thy heart is not right in the sight of God. It may justly be said to thee, touch not, taste not, handle not, for they belong not unto thee. It is for the Saints only to sit down at this feast, you that are sinners must be excluded Procul hinc, procul este profani. this Paradise: who do you think the Author to the Hebrews means by heirs of promise, Heb. 6. 17. but gracious souls? and more plainly doth he express himself, when he saith, that they which are called might receive the promise of eternal inheritance, Heb. 9 15. May it not be just cause of sadness to thee, to think, that thou mayest not warm thyself at this fire; to think, that thou mayest not pluck one fair apple from the tree; that there should be so many heaps of gold, and sums of treasure, and thou not able to say, one penny is thine own: There is no saving good but by the promises, and yet such is thy condition, that they belong not to thee. How canst thou sleep without this pillow under thine head? Doth it content thee to have ordinary mercies by a common providence without an interest in a special promise? Promises of mercy, favour, love, good will are not general, but particular, not to all, but to some; that is to say, to the Saints, the renewed, the effectually called: This is one thing, whereby the Apostle aggravates the misery of the Ephesians former natural condition, that they were strangers from the Covenants of promise, Ephes. 2. 12. and not without good Spem merito conconjungit promissionibus de Christo: nam absque his quicquid sperant homines, frustra sperant. Bez. reason adds, having no hope. Those that hope without book, hope in vain: Souls, do not lay claim to the covenant, without you find the condition wrought in you; do not challenge glory for your right, unless you can find grace in your heart; do not say you are pardoned, unless you find yourself purified; verily, it must needs be very sad, if you but seriously consider it, that there should be so much good promised, but none to you, because you are still bad: He that carrieth a promise in his bosom, hath an antidote against all disasters; and he that wants it, lies exposed even to eternal destruction; you had better want any thing, than this. 5. In the fifth place: Those that are not effectually S. 6 called, and therefore cannot make out their predestination, have no true bladder to support them in affliction. How can such stand in storms of trouble, who know not, but that they are the beginnings of eternal woe? Will not their head be soon under water, who cannot make out to the contrary, but that they are the objects of reprobation, because they are not the subjects of regeneration: These are sinking thoughts; you must not look always to sit as a Queen, and see no sorrow, you must not look, that the Sun should always shine warm upon your head; that your peace should have no period, your summer days no date, your felicity no fate: No, the clouds will gather, the Heavens grow black, misery invade you, and sorrow seize upon you in one kind, or another: Oh, how it would lessen your trouble, quench the flame, mitigate the dolour; if you could but make out, that you were one, that did belong to God, and that your name were in the book of life: It will be sad, when the waters rise, and you have no Ark to return unto; when the storm comes, and you have no sheltering place: whereas to be in an estate of grace is a great support to a soul, when under hatches; I am thine, save me; for Hic murus aheneus esto, etc. I have sought thy precepts, Psal. 119. 94. I am thine by predestination, I am thine by effectual calling, for through grace I seek thy Laws and ways; were not these things great stays to his spirit? Dionysius said, that this benefit he had by the study of Philosophy, that he bore with patience his alterations and changes; so this is the benefit that comes by grace, that such may bear their sufferings not only with patience, but also with joy, yea and may sing in the midst of a prison: The ship of the soul, being ballasted by grace, and effectual calling, is preserved from being overturned by tempests of sorrow. David was one of God's, and in an estate of grace, and this he had some knowledge of, or else he could not have kept his ground, as he did against the thunderings of 2 Sam. 16. 12. Shimei's railing tongue; without these things you will be like a wild Bull in a net, when you are caught in the toil; You will have no patience in, nor hardly profit out of your troubles. Doth not David once and again put the bottle to his mouth, and suck in this cordial in the time of his spiritual swoonings; that God Ps. 42. 11. Ps. 43. 5. was his God. The want of these things must needs make the furnace of the fiery trial more hot and burning; than otherwise it would be: It is doleful for a man or woman to be in such a condition, that they may say, I want goods, and I want grace too; I want peace, and I want piety; I want liberty, and I want life; I want comfort, and I want conversion; I want Friends, and I want God's favour too; when God shall strike you with his rod, and you cannot make out, but that his blows are from loathing, and not from love; that they are from a foe, and not from a Friend; it will be very dismal, if you cannot say, these wounds have Mitigat vim doloris considerata aequitas ferientis. I received in the house, and at the hand of my Friend, and these are the chastisements of my Father in mercy, and not to misery, it will prove a sore shaking to thy spirit, a sad aching to thy soul. 6. The last bitter Pill is this: Such have no S. 7 support in death; what will you do when death comes and mows down the flourishing Flowers of your temporal comforts, when this great Philistine stops the Well of your outward consolations? Though now you are alive, yet you must die; Death will find you out, and when he comes, will not return with a non est inventus, We cannot find him. And Vix bene moritur, qui male vixit. can you die comfortably, that have not lived graciously? Can you end with safety, that have not begun with sanctity? can you have peace with the grave, who have no peace with God? can you be willing to be called out of the world by death, who were never called in, to God by grace? you may have strong fancies, but you can have no sure Faith. If you be not effectually called, and have not the true spectacles of faith and repentance, whereby you may be enabled to read your own name, in Heaven's court-rolls; What will ye do in the day of visitation, and in the desolation, which will come [from death?] to whom will ye flee for help, and where will ye leave your glory? without Isai. 10. 3, 4. me ye shall bow down as Prisoners [of the grave] and fall among the slain, [by the stroke of death.] The sting of death is sin, saith the Apostle, 1 Cor. 15. 56. It is sin, that maketh death to by't, and leave the venom of his teeth behind him: you are yet in your sins, death therefore must needs be bitterer to you than gall, and wormwood; you are yet without grace, and cannot make out that you are one of Gods; you cannot therefore lay this snake in your bosom with safety. Have not such thoughts sadned thy heart, when death's messengers have knocked at the door? certainly they have, unless thou be given up to fearednesse of conscience, and stupefaction of Spirit, which is worse than the strongest sense of sin, and misery; without grace death must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. King of terrors; what is your reason, why you are yet loath to die? Do you not say, it is this? Oh, if I were fit, I should not fear: If I had that upon me, and in me, that Ministers speak of, I should be willing to die; If I did but know, that I did belong to the Lord, and that I were one of his chosen, it would never trouble me; why, you can never make out the latter without the former. You can have neither actual, nor habitual comfort in death without these things; you had better never to have been born, than thus to die; better never to have looked forth of your Mother's womb, than thus to look death in the face: friends, relations, accommodations, helps, are all too weak twiggs to lay hold on to keep from drowning in this Sea of fear, if there be not grace: you may send to Ministers to come to you (I wish with all mine heart, people would send to Ministers to come to them in the time of their health and prosperity; and deal with them about the state of their souls) but they, if they be faithful, dare not, cannot speak peace to you, while you are in your sins; for what peace, so long as the vilenesses, and abominations of thine heart are so many: There is no peace, saith the Lord, to the Isai. 48. 22. wicked. What comfort can they have in, or against death, who cannot rightly particularise the promises of eternal life, which such Quis mortem temporalem metuat, cui aeterna vita promittitur? cannot do as we have showed in the former head: If spirituals be absent, temporals will prove, but miserable comforters: Though now you hold up your heads, and blank at nothing; and you laugh at the shaking of the spears, and account darts as stubble; yet in your month, Job 41. 29. when you come to be gravid, and go big with the sorrow of languishing sicknesses, and fear of approaching death, you will change your tone, and sing another song; if you be not as bad or worse than the Devil; for he hath such a sense of his condition, that it makes him to tremble: Thus you see what a dreadful condition all are in, that are not effectually called; no comfort present, or future; none in life, or in death; none in earthly and common; none in Heavenly and spiritual good things: They may well have their name changed, Jer. 20. 3. and be called Magor-Missabib, fear round about; for there is just cause they should be a terror to themselves. CHAP. IU. III. Use: For reprehension. IN the next place this Doctrine reads a Juniper S. 1 Lecture to such as look not after this work of effectual calling; and sharply chideth those that have opposed, and stood out against the calls of God; have you lived in the bosom of the Church all this while, and are not yet in the bosom of Christ? are there so many witnesses of Gods calling, and no evidence of your answer? Hath God called to you to awake, and are your eyes together still? hath he called to you to arise, and do you still rest upon the couch of iniquity? Hath the Lord stretched out his hands, and thou not regarded? Hast thou turned the deaf ear to his voice? Hast thou snibbed the spirit, muzzelled the mouth of truth, bruised the buds of grace, stopped the stir, murdered the motions to holiness? thou deservest to be lashed with reproof, till thine eye weep, and thy sides bleed: You have heard before now, that whom the Lord predestinateth, them he calleth; and you are never solicitous Omnes sumus in minimis cauti, in maximis negligentes. about it: You have had no serious thoughts about it; nay, you have done what in you lieth to hinder this work in yourselves and others: You have not prayed, nor endeavoured for it; the desire of your soul hath not gone out with earnest long for this work; (nay, shut not up the Book, do not go your ways; but stand still, till you have gone through this use, bear your chiding patiently, and let your ear hearken to the reproof of life, Prov. 15. 31. that you may abide among the wise. If you turn your back, and stop your ear, there is no hope for you) nay, hath not grace been a grievance, piety needless preciseness, the new birth a burden, duty a disparagement in your conceit and estimation? Have you spent all your days in Gospel places, and under Gospel means, and yet are unchanged still? why do you resist the Holy Ghost? Do you not know that in thus doing you forsake your own mercies, sin against your soul? Do you think you were born a Saint, and need no regeneration? alas you are mistaken, for with David you were shapen in iniquity, and in sin did your Mother conceive you. You must be born Ps. 51. 5. Nullus vitam, in qua natus est, bene finiet, nisi renatus, antequam finiatur. again, as well as born, or you will never do well. Or do you think it is enough to be a Christian in the general? so are the Papists; or that it is enough to be a Protestant? so are many that live in known and open sins; or that it is enough to be civil, or outwardly religious? so are many who yet deny the power. Truly the foulness of your ways declares the 2 Tim. 2. 5. folly of your thoughts, and your conversations will show that there are such cogitations within: what, hast passed all this time in the world, and yet never passed the straits of the new birth? Have so many years gone over your head, and the work of grace never come upon your heart? Oh, that you would be hearty ashamed of this. Are you not at one time or other convinced, that your condition is not good towards God, and that you are not in an estate of grace? Though you keep your head above water, and cherish some raw hopes of your good plight, and that you shall be saved, arising either from love to yourself, (as if that must needs be which you could wish) or from presumption, that the generality shall be saved and are in condition good enough; or from ignorance, taking that to be grace which is not, and thinking that repentance may be had, when you list, and think you have most need of it, at the last, when death comes. Yet upon more serious thoughts, you have misgivings of spirit, that all is not well, which makes such thoughts unwelcome guests to you; and for all your bravadoes, yet, you never yet durst adventure upon the work of examination, or view yourself by Scripture light, for fear the issue and result should not correspond to your present hopes, and thoughts: Is it nothing to be in such a condition, wherein thou hast no truth of grace, as thou art, who never wast converted, and changed? Is it nothing to have the Lord bring his action against thee for standing out against him, and to threaten to execute the Law of retaliation upon thee, and to pay thee in thine own coin? as he doth, when he saith, Because I have called, and ye refused, I have stretched out my hand, and no man regarded, but ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock, when your fear cometh, Prov. 1. 24, 25, 26. This is a dreadful hearing, every word hath its weight: what, shall the Lord call, and sinners not come? shall he reprove, and they refuse? shall he offer, and they oppose? he counsel, and they contemn? shall the great God be thus condescending, and wilt thou be no more corresponding? It will be a vain plea, to say thou canst not effectually call thyself; such excuses and defences Causa patrocinio non bona major erit. will increase, and not decrease thy fault: For you can oppose, and with a stiff-neck resist the grace of God: You have not heard, nor read, nor kept Godly company, etc. as you might; besides, God hath made a gracious promise of giving his spirit, and this spirit hath Prov. 1. 23. come, and you have given it churlish use, and frowned it out of doors: Is it nothing to hear the Lord thundering against thee, as he did against his old people the Jews. And now because ye have done all these works, saith the Lord, and I spoke unto you, rising up early, and speaking, but ye heard not; and I called you, but 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 concerns 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 heaviness of God's hand go together; want of conversion brings woeful 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 Echo 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 terms? 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 myself too. That this use may not fall off from your spirit, I shall fasten it with three nails; and that I may make it more full and complete, give me leave to lay before you a trinity of considerations; which are these: 1. Aggravating circumstances. 2. Administering causes. 3. Astonishing consequences, or considerations. 1. Aggravating circumstances; In the first place, S. 2 I shall aggravate the neglect & want of effectual calling. It is good for souls to view their sins round about; and to look upon them not only in the substantials but also in the circumstantials of them; not only in their essentials but also in their accidentals. That may be a molehill in Tanto majus peccatum esse cognoscitur, quanto major qui peccat, ●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 frequency of the Act. 2. The variety of the agent. 2. The altitude of your inexcusableness. 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 ways. 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 than 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 nonage, 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, spokesmen, to woe 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 remembered 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 days have been spent for the Lord: You have been called on lecture days, and yet you have never truly leaned on Christ: You have been called in fasting seasons, and yet you have not fasted from sin: You have been called on days, and yet you have not given in your name to Christ: You have been called publicly, and privately, and yet will not be prevailed withal: 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 than stone, hath received no impressions. The Lord may complain, and say, I have showed thee my ways, and taught thee my paths, but thou hast refused to walk in them: I have written to you the great things of my Law, but hitherto they have been accounted Hos. 8. 12. as a strange thing by you. The Lord hath called you first in one place, and then in another: First by one Minister, Friend, and Book, and then by another; Hath sent many Epistles, and Letters subscribed by his own hand, sealed with his own Ring, by his appointed Posts and Messengers; and yet all will not do, no answer is returned: my unworthy self have divers years called you in the name of the Lord; and this poor Book the meanest in the Library of Divine writings, speaks to you to this purpose; let not all these bear witness against thee, so shalt thou not be judged with a witness. Hath wisdom prepared all things, and sent forth her Maidens several times to Prov. 9 1, 2. summon thee in, and yet wilt not thou come, but remain in the tent of thy folly? Verily Friends, this is a Lamentation, and there is reason it should be for a Lamentation. If you call your Child, or Servant often to come to you, and they move not, how doth it trouble you? How do you think the Lord will take it at your hands, that come not after so many sendings for? You have often heard of Christ and repentance, but yet you will not accept of the one, nor act the other. You have often been entreated to close with Gods will, and you would never yet enter upon his ways. You can deny none of this that I say: Your conscience tells you the same; what, not changed after all this? what a wretched creature art thou, that makest not the Lord welcome after all his journeys from Heaven to thee? Had you had but one call, it had been a great evil to have slighted it, but when you have had so many, how great must your contempt needs be? For the Lord to send Servant after Servant, to require repentance, to call to conversion, and you to return no suitable Fruits, to give no demonstratious of aught, but barrenness is a sin of no inferior nature. What is that whereby the Lord in Scripture doth so aggravate the stubborness and sin of his people, and doth leave, and give them up into the hands of misery, and punishment, for? is it not this, because 2 Chron. 36. 15, 16. he hath spoken so often, and they regarded not? The Lord hath but whispered to some, so that they have not understood his voice fully; too others he hath called, but hath as soon turned his back upon them, as they upon him, and hath not returned to make any more offers; but with thee it is far otherwise, the Lord hath spoken to thee with a more clear and distinct voice, and though thou hast run from him, yet he hath run after thee, and hath not ceased to call upon thee, and to bespeak thine heart for himself, but this hath he done day after day, week after week; and yet thou continuest in thy contradiction, and perseverest in the perverseness of thy rebellious heart. 2. In regard of the variety of the agent: The S. 4 Lord hath come to you in several shapes, & the manner of his calling hath been divers. He inviteth, Come unto me all ye that labour, and are heavy laden. Matth. 11. 21. He commandeth, This is his Commandment, that we should believe on the name of his Son Jesus Christ. 1 John 3. 23. He wooeth and intreateth; We pray you in Christ's stead, be ye reconciled to God. 2 Cor. 5. 20. He threatneth: Every Tree, that bringeth not forth good fruit is hewn down, and cast into the fire. Matth. 3. 10. He wisheth, O that there were such an heart in them, that they would fear me, and keep all my Commandments always. Deut. 5. 29. He chideth and expostulateth, Why will ye die, O house of Israel? Ezek. 18. 30, 31, 32. He promiseth, Whosoever believeth in Christ, shall not perish, but have everlasting life. John 3. 19 The Lord doth as I may so say, turn every stone, and try conclusions, for the turning Quid est cor durum? ipsum est, quod nec compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, etc. and conversion of thy stony heart, and varieth the manner of such dispensations on purpose to accommodate himself to us, seeking our good; and yet thy froward, waieward spirit doth not regard. He hath come, as I may say, in a several dress and habit, and yet thou hast not been taken with him. The Lord hath come with a loud, and with a low voice; with melting mildness, and with terrifying threats; with pure Commands, and with a precious Covenant; with cordial invitations, and with confounding comminations: But you have not been alured by favours, nor scared by frowns: You have not been won by wooing, nor converted by counselling. It is strange and sad, that you are so stubborn, that you will not be drawn with the Silken cords, and Golden bands of promises; so stout, that the discharge of God's Canon threatening doth not make you stoop; so rebellious, that the Authority of God's Command doth not awe thee; so stiff, that his angry chiding doth not make thee bend. The Lord hath hung out his white Flag first, and then his black Flag; and yet thou dost not resign, nor give up the Castle of thine heart to him. He hath piped unto thee, but thou hast not danced; he hath mourned, but Matth. 11. 17. thou hast not lamented. If his Messengers tell thee of thy lost condition, and dreadful condemnation; then thou art ready to say, he hath a Devil, and Preacheth nothing but Hell. If he tell thee of the grace of God in Christ, and the freeness of salvation; then thou art ready to presume, and goest on securely in thy sins, saying, it shall be well with thee, though thou add drunkenness unto thirst. John Baptist and Christ both have come; The Deut. 29. 19 Lord hath thundered from Sinai, and breathed from mount Zion; and yet you cavil, and Nunquam deest impiis, & reprobis, quod calumnientur. have something to object against your own souls. The Lord hath come to you like a Lion, and like a Lamb; he hath come to thee like a man of War, and like a Friend in Peace; he hath come with his drawn Sword in indignatition, and his Royal Sceptre of reconciliation; he hath come with his rod of Iron, and that of Gold too. He hath called thee in a tempest, and in a calm; He hath used fair means and foul; what, are you so cross, that nothing shall please you? Is your mouth so out of taste, that nothing can be well relished with thee? Are you so averse, that you will shun God in all these ways and paths, wherein he comes to meet with you? Shall neither sweet nor sour things have operation upon you? Doth not the blustering storm make you seek a Sanctuary? Do not the warm Sunbeams melt, and dissolve you? It argueth a very evil frame of heart to oppose, or not to mind this work throughly. It argueth desperate pride of spirit to resist, to refuse the grace of God, the calls of Christ under such various dispensations. He hath come to you with a rod in his hand, with chide in his mouth: he hath come also in love, and in the spirit of meekness too. He hath sent a thundering Luther, and a mild Melanchthon to you; he hath spoken big words; his words and calls have been of all sorts and sizes. He hath laid before you the curse of the Law to deter you, he hath set up the cross of Christ in the Preaching of the Gospel to draw you; you have had sound reprehension, sweet exhortation; and yet for all this you have not run to the bosom of Christ, but remain in the borders of the Devil's Kingdom: Verily, this makes your sin to swell and boln exceedingly. 2. The altitude of your inexcusableness: S. 5 Though people be never so guilty, yet they are Vsitatum generis humani vitium est, peccatum defendendo excusare. too ready to acquit themselves; and though they are to be accused, yet they would fain be excused; this practice we learned from our first Parents; and though we offend, yet we would defend: but the Lord hath stopped thy mouth, that thou hast nothing to say for thyself; and the Fig leaves of vain pretences will be but a weak Bulwark against the charge of the Almighty. If God should ask you how it comes to pass, that you are still unchanged who have sat under the means, you will be like that poor man, Matth. 22. 12. speechless; and it will be most dreadful for any man or woman, when they shall be brought to their trial, and judgement at the last, to have no plea nor allegation to put in for themselves. It is the way of the righteous God, (if sinners will not be pliable) so to order his dispensations towards them, that they shall be left without excuse, and shall be condemned by their own Conscientia peccati formidinis mater. conscience, which will be matter of greatest horror; consider these ensuing particulars, and see what excuse will be found for you. 1. Sometimes people excuse themselves, because S. 6 they want their hearing; which I confess is a sad thing: for though the heathen Philosophers have determined sight to be the most noble of the senses, yet Christians have reason to account hearing the most noble, because the most useful; for faith comes by hearing. It is Via Domini ad cor dirigitur, quum veritatis sermo humiliter auditur. the channel whereby the word of life by the work of the Lord runs to the heart; bless God, you that have the use of this sense, and use it to God's glory: yet the Lord many times shuts up the passages of the ear, by infirmities and casualties, for reasons best known to himself; but though thou canst not hear, yet thou canst read: Though thine ears be obstructed, yet thine eyes be opened; though thine ears be deaf, yet thine eyes are not dim; though the Lord hath taken away thine ears, yet he hath given thee eyes, and though he have shut up one door, that leadeth to the head, yet he hath opened another; and hath afforded thee such education, and bringing up, that thou hast been taught to read: and though grace usually come in by the ear, yet when the Lord bars up that, he can let it in by the eye; but you have not improved your talon of reading; you have been like the unprofitable servant, that hide his Lord's Matt. 25. 25. Talon in the earth. There hath been a price put into thine hands, but thou hast been so foolish, thou hast not had an heart to improve, Prov 17. 16. and make use thereof. The Scripture and good books have been to you as a garden enclosed, and as a fountain sealed; so little have you given yourself to reading: Paul's counsel to Timothy, give attendance to reading, is calculated 1 Tim. 4. 13. not only for the meridian of a Minister, but of every true Christian also: what know you, but God might have set home the word read upon your heart, and have sent Acts 7. 29, 30. his spirit to help you, as he did Philip to the Eunuch in reading; will not this enervate and ham-string the force of other pleas, that you had a could, but not a would to read, a faculty, but not a fancy? a power, but no pleasure to read? that you had skill, but no will at all? 2. Many say they cannot read, when yet S. 7 they can hear. Not to read is very sad; and such have not performed the part of loving Parents, who have not given their children so good education, they are like to hold up their hands for it at the bar another day, without repentance: and thou also art in fault thyself, for thou mightest have learned to read, and thou wouldst not give thy mind to it: or thou mayest learn to read yet; but thou hast many excuses, thou art too old. Indeed we are always too young, or too old, to that which is good; you have your senses and memory vigorous enough for other things, and why not for this? There wanteth only a will; I Sola voluntate quisque efficitur. Plut. have read of one Eurydice a noble Lady, who being a Slavonian born, and most barbarous, yet for the instruction of her own children, she took pains to learn good letters, when she was well stepped in years. And ought not the life of our souls to be as dear to us as the children of our body? And though your sight be taken away from you now, yet time was when you had the use of it, and it may be for not making use of it aright, God hath deprived thee of it; therefore that cloak of excuse is not long enough. And though you cannot read, yet it may be some of yours can; though not the Parent, yet the posterity; though not the Master, yet the man; and you may hear them. God hath not denied you your sense; or if none in the house can read, which sometimes falls out, (a woeful thing it is,) yet you having a gift of hearing, must wait upon the public preaching of the word the more. The Philosophers say, that nature is an indulgent mother, and where she is defective in one kind, she is redundant in another, and what she subtracts from one faculty, or sense, she gives to another, and so doth compensate, and make amends; as those to whom she denies sight, she gives the bettet memory, etc. So we wanting one faculty, or sense, which might be very subservient for our souls good, should labour to make double, and so much the more improvement of that we have. But thou, though thou canst hear, yet givest not thyself to it; Thou shouldest hear more, and thou hearest less than others; thou shouldest hear oftener, and thou hearest seldomer. Oh it is a blessed thing Auris bona est, quae libenter audit utilia. to have the ability, and act of hearing that which is good; Blessed are your eyes, for they see, and your ears, for they hear, Math. 13. 16. It is thy duty to hear much, but not thy deed; thy part, but not thy practice; He that hath ears to hear, let him hear, what the spirit saith to the Churches, Revel. 2. 7. and blessed is he that readeth, and they that hear the words of this Prophecy. But you come not at the word; Verba Dei, quae aure percipitis, ment retinete. or if you hear it outwardly, yet you care not for holding it inwardly; you had need never be out of Christ's School, never make any play days; all days in the week had need be hearing days with thee; you had need lay your ear close, and catch all, and not let any fall besides you: but thou wilt purposely avoid the Church, or meeting place, thou wilt not come nigh the door of that house: for weekly lectures thou neglectest them, for Sabbath day Sermons thou art hardly drawn to them; for good company thou carest not for coming amongst them, and to hear their discourses of heavenly matters. Thou art willing thine ears should be as wickets, to let in wicked talk, but art loath to open them as gates to let in worthy truths: do you think you shall have any excuse, who have been entrusted with such a talon, as this is? Shall you be allowed to plead with your tongue, who have refused to hear with your ear? Have you forgotten what the spirit saith? He that turneth away his ear from hearing the Law, even his prayer shall be abomination, Pro. 28. 9 3. Many will say they have no time, which S. 8 is a poor excuse; but it seems they think a bad one is better than none at all. Have you time for the world, and have you none for the word? You can find time for that which you would, and can you find no time for that which you should? You have time for the body, but it seems none for your book. You Nemo vestrum parvi aestimet tempus, quod in verbis consumitur otiosis. have time for vain words, and have you none for virtuous works? God hath given you time for good duties, and if you give it away to the Devil and sin, will it be a currant excuse to say you had none? You have time to riot, but none to read; you have time to hunt, but none to hear: say, you have much ado to struggle with poverty, and your day labour drinks up your time, yet you find some hours to waste, and spend impertinently: Oh, if you did but lay out that time in spiritual industry, which you loiter away in sinful idleness, how much might your soul be advantaged? yet say, you had no vacant time, a wise man or woman Ephes. 5. 16. would redeem, and purchase some time out of the hand of bodily affairs, and bestow it upon soul-concernments, and would provide for the life of his spirit, though with some loss to his flesh, and yet be a gainer: but say, that in ordinary days an hours absence from the world (which I will not, which must not be granted) to be present with God, could not be dispensed with all, and thy condition so hardhearted, that thou couldst not borrow a few sands of it; yet thou hast the Sabbath-day free for this very end and purpose; which is to be spent wholly for thine eternal good, wherein thou art wholly to mind, and look after grace and Heaven; and if oni this day thou hadst but studied hard, thou mghtest have been none of the meanest Scholars in the School of Christ. Thou mayest not do the world's works on this day, and yet rather than thou wilt do aught for thy soul, thou wilt trifle, and truant away this golden season most wretchedly. It is a great burden to thee to give a few hours attendance in public assemblies. How many vain words, worldly, yea, wicked works pass from thee on that day? The Sabbath is so irksome to thee, that thine heart many times saith as they, When will the new Moon be gone, that we may sell corn? and the Sabbath that we may set forth wheat? Amos 8. 5. You should have pleaded hard with the Lord on these days for grace; and you have played it away: You should have been searching the Scriptures, which testify of Christ, and so might have attained John 5. 39 eternal life: You should have been in your closet pouring out your soul before the Lord: You should have been questioning your heart, and laying the line to your life, when alas, many such days have passed over thine head, and if thou cast up thine accounts, thou wilt find there hath been nothing done for thy poor soul. Thou knowest no more of Sabbath Sabbatum asinorum. almost than the Ox and the Ass, that resteth from his labour. Thou mayest not work on this day, and yet thou wilt not mind thy soul. Thou mayest not trade in the world, and yet thou wilt not traffic to Heaven. Oh, will it not be terrible to think that thou hast had so many Subbaths, and yet hast no sanctity; that thou hast had so many hallowed days, and yet hast no holiness; That thou hadst rather sleep, and pass away these days with oscitancy, and carelessness, than strive to enter in at the straight gate of grace. Thus this opponent is answered, and this excuse, if weighed in the sanctuary balances, will be found too light. Thou hast had time more than thou hast known what to do withal. 4. Many would plead for themselves, that S. 9 they have but weak wits, and are but of small and mean understanding; and they cannot sound the bottom of things that they read and hear; their brains are so shallow that such things are riddles to them: but yet they think they are crafty and witty enough in other things. There are indeed problems and hard Pascimur apertis, exe●cemur obscuris. questions in the word to pose the Scholars of the higher form; and there are easy things for those of lower capacities: there are shallows, where the Lamb may pass, and depths for the Elephant to swim in. The material fundamental things, that are of absolute and indispensable necessity to salvation are written in such legible characters as it were, that he that runs, may read them: They are all plain to him that understands; to him that gives himself Prov 8. ●. to knowledge. They are printed with such a great letter that weak eyes may read them; besides, the Ministers of the word are the Captains and chief of your form, whom God hath appointed to construe your part to you, and to Job 33. 23. be interpreters to you of his mind and will: They speak plain to you, and stand over you, and point you to every letter and word, as it were with a fescue: For precept must be upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little. They Isai. 28. 10. give you short and easy lessons, but a little at a time, that you may the better get it by heart. They explicate & illustrate it by the help of the spirit, for your better understanding. Though you have but weak conceptions, yet they have plain expressions. Though you have but shallow parts, yet they have significant phrases; Pro qualitate audientium formari debet sermo doctorum. and such as are faithful, do study to have their words conformed to the model of your apprehensions; and deliver themselves in a familiar way, that you may know where to find them. They speak English, that thou mayest understand them. Therefore thou art inexcusable, O man, or woman, whosoever thou art. 5. If thou be of a dull, heavy, sluggish, regardless S. 10 temper: The Minister he doth his endeavour to quicken thee; if backward he seeks to draw you forward. He is earnest, and instant; urgent, and pressing: If you be cold, he is very hot; if thou lie still, he is stirring; if thou wouldst sleep in thy sins, he labours to rouse thee; if thou be loath to hear, he is loud; if thou secure, he goeth about to shake thee; if thou hast no feeling, nor sense of any thing, he seeks to touch thee to the quick. For so are the Ministers of the Lord commanded to do, Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression, etc. Isai. 58. 1. If thou be a dead-hearted creature, they are to sound the Trumpet in thine ears. If thou be spiritually deaf, they speak the louder, and more vehemently, in a more than ordinary manner. How fervent hath the Minister been many times, that he might startle thee? How zealous, that he might be a means to enliven thee; he hath been more than usually earnest, and hath been carried out with a more than ordinary vehemency, and vigour, Supr a modum: quibus verbis melius significatur tum servornm Dei audacia tum populi surditas obfirmata. Jun. in loc. that he might make thee sensible of thy condition, and bring thee to a sight of thy sins. He hath wearied himself, that he might win thee; and spent his lungs, that he might speed thy course. He hath roared in reproof, been exquisite in examination, pathetical in persuasion, that he might rouse thee from thy secure rest, rectify thy misjudging thoughts and raise thee from the bed of sin. He hath thrown Hell-fire into thy face, hath opened to thee the postern of Heaven, that thou mightest have a glimpse of glory; and all to make thee nimble, and vigorous in seeking grace, in sueing for a pardon, in settling upon Christ. He hath been carried out beyond himself, hath been enlarged above measure, hath outdone his standing abilities, that thou mightest be carried into the bosom of a Redeemer, live no more with a straightened heart to God, that thou mightest have ability to do for God. 6. Some say, they are forgetful, and have S. 11 no memory: They are like a sieve, and cannot retain; but though it be thus with thee, yet repetitions are made use of for thy good; which is a commendable thing, for as much as we find warrant for it in Scripture; what else is the Book of Deuteronomy, but a repetition of of what was formerly delivered? This was Paul's course, when he saith, To write the same things to you, to me indeed is not grievous, but for you it is safe. Phil. 3. 1. Hath not the Minister spoken to thee the same things divers times, either in the same, or several words; he hath inculcated and repeated, that thou mightest the better remember somewhat. He hath often harped, and struck upon the same string, that thou mightest be enabled to retain the note. How often hath he repeated the doctrine of faith, the duty of repentance? Directions, means, motives, have been gone over again, and again; so that if thou remember not, it must needs be more through wilfulness than forgetfulness; and more through the obstinacy of thy heart, than the oblivion of thy head; you have had the same thing presented to you more than once, and yet is the representation and Idea thereof out of your mind? I might have spoken to many other excuses that people have, but by these and their answers may the rest be satisfied; when they have had time and opportunities, and means of getting grace, and God hath provided remedies against their weaknesses, which might stand in the way to hinder them; when things have been propounded pressingly, delivered lively, and yet have not been savingly closed withal; when truths have been ingeminated, and not applicated; what excuse can they have for themselves? Is it not plain that they wilfully neglect Conscientia mille testes. grace, and voluntarily slight the calls of God; and will not their own conscience be the chief witness against them? 3. The magnitude of God's providences: In S. 12 the next place consider in what, and how many Nullum est momentum, quo homo non utatur, vel fruatur dei bonitate, & misericordia. remarkable providences the Lord hath walked towards thee. He hath clouded thy condition sometimes, and again hath caused the Sun of more comfortable dispensations to break forth, and shine upon thee with its cheering beams. He hath broken thine estate, that it may be thou wast not worth a groat, and again hath increased thy substance unexpectedly, that thou art become great; like a skilful Arithmetician he hath lessened thy means by substraction, and division, and hath augmented it by multiplication; he hath preserved thee from destruction Jonah 1. 17. M. Bridge. by drowning, when thou wast at the brink of danger; and hath provided for thee a chamber of preservation even in the belly of confusion, as he did for Ionas; as a late Divine saith well. Thou ladst a fall from a ladder, or pair of stairs, and yet the Lord caught thee in his hands, that thou wast not broken to pieces; and yet thou hast not fallen down upon thy knees with humiliation and sorrow for thy sins, nor given up thyself into the hands of the Lord, to be fashioned, and framed to that temper, that likes him best. Thou wast at the mouth of the grave by sickness, and yet the Lord returned thee to the Land of the living: but for all this, thou hast not been sensible of thy spiritual death in sin, nor breathed after a recovery to grace; you were invaded by the fury of fire, but the Lord came in to your rescue, as he did to the three Children in the furnace, and yet you have not sought to escape the fire of Hell. The Lord hath brought you into such a Town, or Family, and there hath done you good, and yet you have not sought to be one of the Family, and household of Faith. If thou do but set down and reckon, thou mayest recount many deal of the Lord to thee in a more than usual manner, and yet thou hast not set thyself to delight in him and his ways. Have none of his providences prevailed with you? none of his mercies melted, and moved you? Innumerable have been the Lord's gracious eminent deal towards you, which are set off with the greater glory and splendour, by the foil of some precedent, or intermixed Psa. 51. 8. Quam dives es in mise●icordia, quam magnificus in justitia, quam munificus in gratiâ, Domine Deus noster! non est, qui similis sit tibi. adversity, or casualty; your desperate wound was cured, your broken bones God hath caused to rejoice: your poisoning hath been prevented, the snare that was laid for you the Lord hath broken; the time would fail to enumerate all; so that thou mayest say, How excellent is thy loving kindness, O God. Psal. 36. 7. But, O the sadness, for all these thou hast gone on in thy sins, and rebellions against God, and hast not cared for a change from sin to grace: thou hast slighted the Lord's say, notwithstanding these his do, and hast contemned his calls, notwithstanding these his carriages towards thee. Ah soul, is this 2 Sam. 16. 17. thy kindness to thy Friend? What, dost thou still stand out against the Lord, and build Bulwarks against the most high? This was the great sin of the Israelites anciently towards the Lord, that they came not into him who had done so much for them; They soon forgot God Psal. 106. 21. their Saviour. Doth not a Parent take it sadly, when after all he seethe no amendment in the Child? The Lord was angry with Solomon, because his heart was turned from the God of Israel, 1 Kings 11. 9 who had appeared to him twice. How many times hath the Lord appeared to you, and yet you have never appeared for him? Have the paths of the Lord to thee been mercy and truth, and yet hast not cared for his Christ, his Covenant? The Lord may say complainingly of thee, as David of Nabal: Surely, in vain I Matt. 25. 10. 1 Sam. 25. 21. have kept all that this fellow hath in the Wilderness, so that nothing was miss of all that pertained to him; and he hath requited me evil for good: I have done thus and thus for this man, or woman, and yet I perceive nothing but stubborness and stoutness in them, towards me. Hast thou had so many word-calls, and so many work-calls, and yet hath no saving work passed upon thy soul? Have there been such go of the Lord to thee, and yet no go of thy soul to the Lord by Christ? Do all these deeds of God bring thee to no duty for God? Have they not made thee sit down, and reflect upon thine own heart, and say, what? shall I go on in my opposition against my portion and presevere against my rock and refuge; against my Friend and Father? Dost thou thus requite the Lord, O foolish soul, and unwise? Is Dcut 32. 61. not he thy Father that hath bought thee? hath he not made thee, and established thee? This Quo liberalius nobiscum agit Deus, eo magis accendi decet pietatis studium in cordibus nostris. Calv. in loc. makes your condition sad, and aggravates your rejecting the offers of grace more and more: for our hearts should be tinded and fired at the beams of God's bounty; and the fanning of his favours should blow that fire up to a flame. The Lord hath sought by these to gain you, and yet you have refused to give him your heart. If you search all your common places, I think you will not find an Argument, whereby you may plead for yourself. 4. The lenitude of the spirit: Add to these S. 13 the actions of the spirit. That hath gently striven, but you have not been stirred; that hath called, but you have not answered. Oh, the Ad faciendum bonum quid in nobis bonus Spiritus operatur? monet movet, docet. sweet gales, that that hath breathed upon you, which would have carried you into the haven of Christ's bosom, into the creek of an estate of grace! But you with the perverseness of your will, have rowed hard against the wind, that you might not be born down by the sweet impulses thereof. That hath taken you by the hand, and hath said, Come, go along with me, and I will show you the Father; it hath in love laid hold upon thee, to lead thee to Christ, but thou hast pulled away the shoulder: It hath got thee into the ship, and would have launched forth into the deep, and have carried thee over to the other side, to the land of promise, but thou hast skipped out, and made away from it. O the renitencies, and reluctancies of thy spirit, against the reducing and reverting acts of the spirit. It hath admonished, and advised; moved, and minded; taught, and tutoured Monet memoriam, movet voluntatem, docet rationem. Isa. 30. 21 thee; but thou hast not learned: when thou hast been ready to turn aside to the right hand, or to the left, thou hast heard the spirit speaking a word behind thee, saying, This is the way, walk in it: When thou hast been ready to stretch forth thine hand to unrighteousness, thou hast heard that saying: Oh, do not this abominable thing, that I hate: But thou hast not Jer. 44. 4. obeyed the voice thereof. Though the Lord saith to thee as he said to Abraham, in all that Sarah hath said unto thee, harken unto her Gen. 21. 12 voice; so in all that the spirit saith unto thee, harken unto its voice. The Poets tell of one Orpheus, who was so cunning a player on the Harp, that by his excellent Music he drew after him wild Beasts, Woods, and Mountains, and by the same recovered his Wife out of Hell. The spirit hath made to thee the Music of the spheres, and played deliciously upon the strings of holy writings to allure, but thou hast been more wild than the Beasts of the Woods, more than the mountains, and hast refused to follow its delightful harmony; nay hast been unwilling to come out of the fire of Hell, to be drawn out of the Hell of thy natural condition by the allurement of its choicest tunes, and raised strains. Sin hath taken you by one hand, and the spirit by the other to draw you from sin to itself, but you have scowled upon the spirit, when you smiled upon sin. The spirit hath showed thee, O man, what is good, Mie. 6. 8. and what the Lord doth require of thee, even to do justly and love mercy, and to walk humbly with thy God: But thy endeavours have not been suitable to the spirit's discoveries. The spirit hath made to you revelations of God's will, and yet there hath followed thereupon no reformation of your ways. Nay, the spirit hath gone so far with you, that it hath convinced you of thus much, that you should be better than you are, and yet for all this you are the same man and woman: It hath convinced you of Christ's readiness to espouse you, and yet you have not been willing to give your sins a Bill of divorcement, and to put them away; it hath made conscience its deputy, (your bosom Friend that knows you well, and should have great interest in you,) Conscientia est cordis scientia. and hath set it on work to speak to, and to deal with you, but all will not do. The spirit hath visited you every day upon this account, and hath spoken to you enticing words, and entreated you not to be so unruly like an Heifer unaccustomed to the yoke, and hath said, come soul, harken to the voice of God, obey the call of Christ, you do not know how much it may be for your good; why will you not be gracious, and holy? Do you not know, that to be Godly, is to be Godlike? The great God that can grind you to powder, the good God that can save your soul, calls upon you, invites you, and will you say nay? The spirit hath opened the Lord's love Letters, and read them to you, and descanted upon them: but you regard not. To sin against such shinings of the spirit is no small matter: affronts offered to the spirit will sit heavy upon the soul, when time shall be. Hath the Dove come, and have not you Spiritus Jesus, spiritus bonus Sanctus rectus, etc. Isai. 63. 10. opened the window to let it in? Hath the holy, good, pure spirit of Jesus Christ thus parlyed with you, and do you stand out against its sweet assaults? This is to vex and rebel against the spirit, which is a great provocation to the Lord, and aggravation of thy sin, whereby thou dost incur his displeasure, procure thy destruction. 5. The Longitude of your life: The thread S. 14 of your life hath been spun out to a great length; you have lived many a year in the world; you have lived to see your glass run, and turned up again, when others have died before their glass hath been half run. The day of your life hath been not a Winter's, but a Summer's day: You have followed many of your relations, and acquaintance to the grave, who have been younger than you, but you live still. The Lord hath made you a long lease, and it is not yet expired. He hath cut down some assoon as they have budded and blossomed; but he letteth you stand still: He hath stopped the breath of some, soon after he hath given it them, but thy breath is still in thy nostrils. Thy radical heat is not put out, thy radical moisture is not yet dried up: He hath caused thy Sun to stand still in the Firmament, and hath kept it from going down at noon day; he hath lengthened thy time from the spring of youth to the autumn of ripe and mature years. And yet thou hast brought forth no clusters of Grapes, no ripe fruit. It was the aggravation of Jezebel's sin, that the Lord gave her space to repent of her fornication, and she repent not. Revel. 2. 21. It is sad that thy Virtutes faciunt dies bones. days have been great, but not good; that thy days have been many, and thy grace but mean. Thou hast through the Lord's clemency renewed thy youth as the Eagle; but though the Lord hath been calling, thy heart is not renewed. The Lord hath added years to thy days, as he did to Hezekiah; but thou hast 2 Kings 20. 6. not yet added sanctity to thy civility, nor piety in the power to thy profession in the form. Thou art well stricken in years, but thou hast never yet fully stricken a Covenant with the Lord. Thou art entered a great way into the scores, but wouldst never yet enter cordially into the School of Christ. The Lord hath cut off many in their sins, while they have been acting unrighteousness; as the drunkard that said, he should never die, yet fell down a pair of stairs presently, and died: while you have escaped, and your life hath been given you for a prey; and yet all this while you have gotten no grace. You have seen of the fruit of your body it may be to the third generation, and yet the Lord hath seen no fruits of grace from your soul: you have been fruitful according to the flesh, but barren according to the spirit. You have lived so long as to have an hoary head, but not so long as to have an holy heart. Hath the Lord lengthened out your days to a longer date, than the days of many of your stock and Family, and yet are you without grace? Are you ancient in years, and yet have not come in, to the ancient of days? Is invaluable time of no value with you? Is it nothing, think you, to live thirty, forty, fifty, Nihil pretiosius tempore, & heu, nil hodiè eo: vilius invenitur. nay sixty, yea almost four-score years, without a change, without conversion after so many callings? The Lord giveth you time to turn in, and will not you turn in time? The Lord defers as doomsday, so death's-day, out of long suffering, because he is not willing that thou shouldest perish, but that thou shouldest 2 Pet. 3. 9 come to repentance. Hast thou stood all this while in the Lord's orchard, and is not the time of Figs yet with thee? What will Christ say, when he comes & finds nothing but leaves on thee at these years? Age and years aggravate Mark. 11. 13, 14. failings of infirmity, because such should have more discretion, much more then, the fault of impenitency, because they should have had true contrition. It is not because others are worse than you, that while they after a little time have withered in the grave, you for a long time have walked on the Earth, but it is that you might be better than they. It is not because you shall not die to nature, but it is because he would have you live to grace; and yet are you dead while living? no life, nor love to this day? Ah poor soul, is it not a very great evil that the Lord hath been laying siege to thine heart, these thirty, forty, fifty years, or more, and yet thou hast stood up, and stouted it out against him; that thou hast so long been called by him, and yet thy deaf vile heart hath not harkened to him, nor closed with him; length of time overcomes many things, but thou hast been little Nihil est, quod longinquitas temporis efficere non possit. the better for thy long time. There hath been an extension of thy days, but no intention of thy desires; a lengthening of thy season, but no loathing of thy sins. 6. The latitude of your comforts: Your S. 15 days have had breadth as well as length: Your days have been fair, not foul; clear, not cloudy; delightful with Sunshine, not darkened with sadness; some have had a continued, but not a comfortable life; some have lived many years, and may say with David, My life is spent with grief, and my years with sighing. Psal. 31. 10. Have lived all their days, and it may be not seen the Sun, when it may be, it was never hid from thee. The Lord hath watered your Praesentis vitae prosperitas aliquando idcirco datur, ut ad meliorem vitam provocet. long life with the showers of comfort, that it hath flourished; and yet for all this you have not been found in his ways; others have been straightened by poverty, when you have been enlarged by plenty; others have been overwhelmed with misery, when you have been over-flowed with mercy; the condition of others hath been very sickly, while your constitution hath been very healthy: You have hardly had a day of sickness, while others have had days of nothing but languishing sorrow; others have been made (with Job) To possess months of vanity, and wearisome nights are appointed to them, that when they lie down they say, When shall I arise, and the night be gone? and I am full of toss to and fro, until the dawning of the day: But thou hast had Job 7. 3, 4. months of liberty, and years of prosperity; and yet with the Halcyon, thou hast not bred in such calm weather; nor blossomed as the Rose in this warm Sunshine. The Lord hath hedged thee in with his favour, and compassed thee about with fatness, and yet thou hast not been his servant: You have not felt of the calamities, nor hardly tasted of the inconveniencies, that others have drank bitter draughts of, and yet you are never the nearer compliance with the Lord: Have you known of nothing but prosperity almost, and yet will you know nothing of true piety. Hath that driven you from God, that should have drawn you to God? Hath your habitation stood toward the Sun, and yet hath not your heart stood toward Zion? You have enjoyed a Paradise of contentment, (not but that you have met with Deus felicitatibus terrenis amaritudines miscet. some crosses, for that is a very clear day, wherein there comes no cloud between the Sun and our sight:) But in comparison of others, you have lived as it were in Eden; and yet have you not harkened to the voice of the Lord walking in the midst of the Garden in the cool of the day? Have you had such a circumfluence of outward peace, and no circumcision of your inward parts? Sickness is a burden you say, and that hindereth, and maketh you unfit for any good; and it seems health doth not further you in spiritual things. Want is a woeful thing, you say, and distracts you that you cannot look after grace, and it seems wealth doth the same too, as you order the matter. Hath not your tranquillity, I say, your aged tranquillity invited you to hearken to the calls of Heaven? Hath the Lord cut the wings of prosperity, that it might not fly from you all your days, and have you clipped, or clogged the wings of your affections and desires, that you might not fly into the bosom of Christ? Hath the Lord caused peace, and privileges, comfort, and temporal contentments to be your household guess, and to lodge with you all night, and yet will you refuse to make the Lord Christ welcome to your heart? hath the Lord enlarged thy borders, and filled thee with the flower of wheat, and yet hath not thine ear been open to his call? Hath the candle of the Lord shined upon thine head all thy days? Hast thou washed thy steps with butter, and hath the Job 29. 3. 6. rock poured thee out Rivers of Oil? And yet hath not thy light shined before men in good Matth. 5. 16. works? Hast not thou been willing to be washed in the laver of regeneration? Hath not thy Tit. 3. 5. rocky spirit poured out rivers of tears for thy sins? Thine head hath been crowned with Rose buds all thy days, but thou hast not been willing that thy heart should be crowned with grace. Upon all these considerations you cannot, are not able to say, that you are not guilty, but must rather say, you are notoriously guilty: after all these means not to be mended, after all these allurements not to be altered; to make sturdy opposition, when thou hast no sufficient objections, maketh your sin great, and grievous, and raiseth it beyond the ordinary pitch. To contemn grace after all God's countenancing, to continue in rebellion after so many calls to repentance doth exceedingly aggravate your fault. 2. Administering causes: In the next place S. 16 let us inquire into the cause of these carriages; for it may seem a wonder, that any should neglect so great a work; there must be something more than ordinary in it, that overtures of grace, should be so overly dealt withal. If we search, we shall find there is a root of bitterness that produceth this fruit; and if we find the cause, there is some hopes of a cure; for who having found the causes would not, (if in their right minds) have them pulled Sublatâ causâ tollitur effectus. up by the roots; and if the foundation fall, the building cannot stand. Now the causes, why people no more mind, and look after effectual calling then they do, are these. 1. Not right apprehensions 1. Of the nature of calling. (calling. 2. Of the need of 3. Of the number of the called. 2. False suppositions 1. Of their condition. 2. Of God's compassion. 3. Sinful procrastination. 4. Worldly prosecution. 5. Want of intention. 6. Others conversation. 7. Wilful ignoration. 1. Not right apprehensions: People have S. 17 not those clear thoughts of things, as they should have. An error in Theory must needs produce an error in practics. An error in the head will soon bring an error into the heart. Wrong apprehensions are not like to have right actions. The understanding is the leading faculty, and if that be out of frame, no wonder if the rest move not in their sphere. As our judgements are of things, so are our endeavours about them more, or less: We shall begin with the first thing where about their apprehensions are not right. 1. Of the nature of effectual calling: Here S. 18 they are out, and quite besides the cushion. The most of people are in an error concerning this thing; and the most that they have are some scattered notions, but no distinct and special conceptions of it; some common thoughts, but not the centain truth. They may happily understand it according to the Letter (though many come not thus far) but not according to the spirit: they take it to be that, which it is not; but they take it not to be that which it is. Nicodemus, though John 3. 4. a chief man, yet was but a Child in this thing. That which was spoken spiritually, he understood carnally. Christ laid before him that which was right, and he looks upon it as a riddle, yea as ridiculous. The most useful things are most unknown, Multa scienda nesciuntur and the most needless most known; and if people have not right apprehensions of effectual calling, how can they have zealous affections for it? unseen things are unsought. In the confusion of Babel, they understood not one Ignoti nulla cupido. another; so by the fall of man came such confusion upon the understanding that people know not the language of the Lord; and when he calls for repentance, conversion, and bids them Ezek. 18. 31. make them new hearts, they know not what these things mean. They take this work to be a Star of the lesser magnitude, when it is a Star of the greater magnitude. The Lord calls for the heart, My Son, give me thine heart. Prov. 23. 26. And such are people's misconceits, that they give him the hand. The Lord calls for the power, and they mistaking give him the form. The Lord calleth for sincerity in the inward parts, and they give him conformity in the outward profession. The Lord calls for the conscience within, and they give him nothing but compliance without. They know not the nature of it. They do not rightly conceive the parts and properties, the dignity, and excellency thereof. They think there is such a thing, but wherein the formality of it consisteth, they do not apprehend, for they are carnal, and natural. Now the natural man as he receiveth not, so neither doth he perceive the things of God: for they are spiritually 1 Cor. 2. 14. discerned. They are many strains above the reach of his capacity, above the touch of his apprehension. Hence it is that they set not upon this work, when called to it; and that they go away without practice, when such things are preached unto them. Hence, when exhorted to it, they know not how to enter upon it; and when advised, they know not how to address themselves to it; misunderstanding of the object must needs mar the undertaking of the subject; nor will this be any excusation, but rather an accusation of them, because this and Mala voluntate unus quisque miser efficitur. the rest of the evil crew that follow, spring chief, and principally from the will: for people neither know, nor will know. They love to be Children in such things, and care not for the estate of manhood, wherein childish things should be put away. Turn them to the these things, and they have hardly a primer knowledge of them. In other things, what a deal of capacity in the conceiving of them? and therefore a deal of dexterity in the acting them: but here how shallow, low, and mean are people's thoughts? Their eyes are blinded, their minds obscured; and yet it is strange that people should be in the dark, when pregnant light shines upon them. Though people have these things opened, and unfolded to them, yet that they should not see into the nature of them, is very sad. That the Doctrine of effectual calling, or repentance from dead works, (for they are all one) which is an element and principle of piety, and therefore put into the Christians Catechism by the Author to the Hebrews, should be so little known, though often Heb. 6. 1. 2. conned; so little seated in the head, though so often said by heart, is matter of admiration. This is the great Remora, and let in the way. Till they get over this stile, they cannot come into the field of grace. Till you know the meaning of this work truly, you cannot expect to be mended throughly. 2. Of the need of calling: People have not S. 19 right apprehensions of the need of this work of effectual calling; and hence also it comes to pass that they are no more careful about it, nor desirous that it pass upon them: where the necessity of any thing is not seriously apprehended, there actual endeavours will never be suitably extended. Great is the force of need, and the sense thereof, to set the heart on desiring, and the hand on doing; and he that knows his need of any thing which he conceives to be of weight and moment, will through fire and water for the attainment thereof: necessity will take no denial, and knows how to object against all excuses, and put-offs. But though a thing were of never so great excellency and utility, that it were the marrow of their comforts, the life of their souls, yea the key of Heaven, yet if their eye were not opened to see this their desires and endeavours would keep their hands in their bosom, and never put forth themselves to do aught. Now how needful is effectual calling, and a sanctifying and saving change upon the whole man? If we look upon it as the mind of God, as a mean to Heaven, we Necessitas praecepti, & medij. Luk. 10 42 shall see it is needful: as Christ said to Martha, so may we of this, One thing is needful, viz. to hearken to, and obey the call of Christ. It is needful for people, if they would be saved, and who will not profess desires that way? If they would have a throne in glory, it is needful. If they would live for ever, if they would escape everlasting burn, it is needful. But people are as careless hereof, as if either there were no God, no Heaven, no Hell, or as if they had found out some other passage to Heaven; so long as people's need is unknown, so long their negligence will be uncured; so long as people think they are safe without it, so long they will never be careful to be saved with it; and so long as they think they are well without it, they will not readily have a will unto it. It is strange that they should not know how needful it is, which is superlatively needful. It is so needful poor soul, that unless thou be effectually called, thou must be eternally cursed; so needful, that if thou be not changed, thou canst never possibly be crowned; that if thou be not cleansed, thou shalt never be glorified; that if thou be not sanctified, thou canst never be saved. By nature thou art an enemy to Col. 1. 21. God in thy mind by wicked works, and therefore must be renewed, or thou canst never walk Amos 3, 3. with God in the streets of the new Jerusalem. For can two walk together, except they be agreed. Be thou what, or who thou wilt be, if thou be not drawn to God by grace, thou wilt be damned in Hell. If thou wert the Son of my Mother, or the fruit of mine own body, I must tell thee, that if this work be not done, and pass upon thee, thou must needs be undone, and perish for ever. If thou wert as potent as Alexander, as rich as Croesus, as subtle as Achitophel, as beautiful as Absalon, as strong as Samson, yet without this passport thou canst not be pardoned, nor partaker of glory; so indispensably, and absolutely necessary is this work, that we may say Non aqua, non igni, non aere pluribus locis utimur, quam amicitia. of it more than the Heathen Orator said of friendship; water, fire, and air are needful, but this more. Friendship and amity with God is most necessary; yea, it is before meat and drink, for we may live here without them, as Christ saith, Man liveth not by bread alone, Mat. 4. 4. Sensus est, homines non vivere ex solis causis physicis, quum Deus non sit illis adstrictus, Bez. in loc. but by every word that proceedeth out of the mouth of God: For God is not tied up to natural causes: but we cannot live hereafter without this; for without holiness no man shall see the Lord. Heb. 12. 14. It is one of the first steps of that Ladder, which reacheth to Heaven, and unless here thou first set footing, there is no climbing the tree of life. If you cannot produce new hearts, my dear Friend, and Christian Reader, you shall never possess the new Heavens. If you have not this work upon your souls, you can neither do, nor have, that which a Saint should do, and have: You cannot live to God, nor upon God, nor with God, unless you live from God; what though it do not purchase Heaven? yet it prepares for it; what though Heaven be not the deserved wages of grace, yet grace is the way to Heaven. Oh, sad it is, that you should not know the need of it. Tiberius Caesar said it was a shame that men of sixty years of age should reach out their hand to the Physician to have their pulse felt, because they should not be ignorant of the temper of their body themselves; what a shame is it for men and women, to live many years in the School of Christ, and to know so little of the need of grace, which is there constantly preached, and pressed? what Ignorantia sui initium omnis peccati. a shame for men and women of years to have so little cognizanee of their own condition, so little acquaintance with their own estate, so little knowledge of their souls concernments, as not rightly to apprehend the need of a change? where almost is the man or woman, that is truly sensible of the need of a new nature? How hard a work is it to convince them thereof? to work it into their heads, to sink it into their hearts? Did any that were bodily sick look after Christ, when he was on earth, for a cure, but those that perceived their need thereof? and we are soon brought to a sense of temporal miseries, and by that to a sight of the need of a medicine: but in spirituals (through stupefaction) we feel no pains, and hence it is we care for no plaster; or if people have some sense of the need of this work, yet it is so faint and slighty, that it makes them not fervent in seeking after, and suing for it: They have superficial thoughts that the thing may be good and commendable, and it is well for them that are in such an estate; but as for permanent and powerful thoughts thereof they have none: They have not such thoughts as the Apostle had in another case of great moment; A necessity is laid upon me, yea, and woe be unto me if I preach not the Gospel. 1 Cor. 9 16. So they cannot say, a necessity is laid upon my soul, yea, and woe be unto me if I be not effectually called: Soul, thou dost not consider, that without this Benjamin, (this child of God's right hand) thou canst never see his face; and that unless thou be regenerated and born again, thou canst not enter into the Kingdom John 3. 3. of God; that without the life of grace, you have none of the love of God; you consider not that it had been good for you not to have been born, as Christ said of Judas, if thou be not reborn to good; that without this evidence you can have no inheritance; without this wedding garment no acceptance. If here you have not the communication of the Spirit's grace, you cannot have hereafter the participation of its glory; if the whole world should be laid down as a pawn for you, it would not prevail: The Angels in Heaven, that are without spot, cannot stead you without this. Ah, if you did but know how needful it were, you would grieve in spirit, you would long and labour, you would sigh and seek for it, and find no rest in your spirit neither day nor night, till God had turned your night into day, you sin into sanctity; you would never be quiet till you were spiritually quickened; and would find no true contentation Corporis conversio, si sola fuerit, erit nulla. in your mind, till you had a total renovation of the whole man; yea, you would say, Lord, give me grace, a new nature, at what rate soever, though it cost me all I have: Thou mayst buy gold too dear, but thou canst not buy grace too dear; you would give all that you might have this gift bestowed upon you; you would be importunate with the Lord, and take no nay, till you were called home into his bosom, if you did but know the necessity of this work. 3. Of the number of the called: This is the S. 20 third thing whereabout people's apprehensions are not right, namely, the number of the called: those that are outwardly called indeed are numerous, but those that are inwardly called are soon numbered. People think that profession of Christianity, and profession of Christ are of equal extent, they think that all that have the word of grace in their ear, have the work of grace on their heart; that all are Israel, that are of Israel; that all that have the name of a Christian, have the nature Rev. 3. 1. too; not considering that the visible Church is less than Christendom, and the invisible than the visible; like a less circle in a greater. Multi dicuntur esse in domo, qui non sunt de domo. There are many in the house of God, who yet are not of the house: It is day with many, who yet did never see the sun up. There are many that hear the voice of God, but there are but few that obey it; which made Isaiah to complain and say, Who hath believed our report, and to whom is the arm of the Lord revealed? Isa. 53. 1. And S. John also saith, The whole world lieth in wickedness, 1 John 5. 19 There are but a few that are up and doing the work of the Lord, the most lie still in the bed of sin; there are but a few that have got open their eyes, and are awake, the most are fast asleep on the couch of security. There are but a few that have cast off the works of darkness, and put on the armour of light; the most are in the region of darkness and shadow of death; bordering on the confines of that Country which is Terra del fogo, a land of nothing but fire and smoke: There are but a few that have got up to the top of holiness; the most are below in the valley of folly and vanity. There are many that are the people of God, who yet have no part in God: Those that are effectually called are but a few, as a remnant left of the whole piece; as a garden plot in comparison of the whole world. In all ages they have been but few that have received the spirit to the renewing of their hearts: The garland of grace is not set upon the head of every one. It is a rare thing to be gracions, and they are rare persons that are so. The heavenly seed, though it be sown thick, yet it comes up but thin; we must beat many trees to gather a bushel of such fruit; and search many Towns to find a little company that truly fear the name of the Lord. Where we conceive things to be of a more common and universal nature, we are easily induced to think we have, or soon may have a right and propriety in them; but where we think they are singular and seldom, it is more difficult to raise such conclusions, and renders us more diligent in the constant prosecution of them. Did you know how few were called, you would fear that yourself were not one of that number: Did you know there were but a few that did attain to grace, you would hardly contain yourself, but would be jealous that you were not within the ring: If you did but Perpauci perducuntur ad reg●um coeleste. know the paucity of the sanctified and saved, it would make you more look after the purifying of yoursoul. If this truth were but fastened upon your spirit, it would make you more to follow after this work: Did you know how few are clad in white, and that none but such are clothed with scarlet, it would make you willing to put off the black weeds of nature, and to put on the shining raiment of grace: If you knew that but few were good, it would make you more unwilling to be bad: If you knew that most were sinners, it would make you more desirous to be a Saint: Till you know that most are excluded, you will never be careful that yourself be included: Till you throughly weigh that most are graceless, you will never hearty wish that yourself be made gracious; the Scripture speaks of but a few, a remnant, a tithe, be you therefore suspicious of yourself. 2. False suppositions: This is a second cause S. 21 of peoples not looking after grace, and their not obeying the call of God. Falsely to suppose is a sore evil; it is the bond of iniquity, and the bane of felicity. Those that are infatuated by false suppositions, must needs be intricated in fearful confusion: and this false supposition is of two things, 1. Of their condition: People suppose themselves S. 22 that which they are not, and therefore oppose themselves to that which they should be. They take themselves to be good, and Multi ad sapientiam pervenissent, nisi se pervenisse putassent, Cic. hence it is, they obey not God: it is because people have so strong fancies, that they have so weak faith. Those that dream that all is well, will never desire a remedy for all ill: They that think they are sufficient scholars in Christ's school, will shut up their book, and away to play. High conceits of present attainments are great obstructers to future achievements. Those that are whole, though but in their own thoughts, will never care for the Physician's drugs: men think it lost labour to bestow so much as a wish upon that which they think they have already. This hath staved off many an one from Christ; this snare hath entangled many an one, that they could not go a step further: yet this is the course of the world, and most are delighted to be carried with this smooth stream: They love guilded shadows, better than they love golden substances: There are too many that make themselves rich, when yet they have nothing. Thus it was with the Laodiceans, Prov. 13. 7. they fancied worth, but feared not want; they dreamt of plenty, but thought not Revel. 3. 17, 18. Rev. 18. 7. of their poverty. Many say with Babylon, I sit a Queen, and am no widow, and shall see no sorrow. Many think they are spiritual Queens, espoused to Christ, the Lord of Lords, and King of Kings, and so shall never be invaded by sorrow, when as they are desolate widows, and have the greatest cause of mourning that may be. So the proud Pharisees could not endure to think that they were otherwise then they should be, which made them say scornfully, Are we blind also? If people be but turned Joh. 9 40. from profane courses to some more civil carriages, they think it is enough, and are ready to christian it, and give it the name of true piety. With some every spark is a Star, and every Goose a Swan; and if ever they mount from the bottom to the middle, they presently take the middle for the top. This is one of the devils masterpieces, to lull souls asleep, and then to work upon their sancies, that they may dream of health, when there is nothing but sickness; of a garden of flowers, when there is nothing but a wilderness of weeds, and then he doth not much fear parting with his prey. When the wine is in, the wit is out, we say; and those that are conquered thereby, are ready to have high conceits of themselves; (whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wine; some would have the words to be a kin:) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ween. when souls are intoxicated with the Wine of Satan's delusions, they are ready to magnify themselves in their own conceptions; and such as are secure, are seldom careful to provide for their safety: This sweet poison hath been swallowed down too hastily by many. These are the willing easy chains whereby many are captives to sin and Satan. These are the lock and key of hell gate, of the dungeon door. Oh! dear friends, if you think your condition good, when it is not, you are in the high way to destruction; you have wind and tide, and oar, to speed your voyage to the lake that burneth with fire and brimstone. You get up upon the devils back, and post it along through the valley of the shadow of death: The Angel of the covenant come (though it be with a drawn sword in his hand) and stay your course, stop you in your full career. Do not blind your eyes with false conceits, because you would not see the worst of your Non nocet sensus, ubi deest consensus. self: A sense of sin will do you no hurt, if you do not consent: though it be painful, yet it will be profitable: the other, though sweet for the present, yet will be sour afterwards; these honey conceits will leave you in the gall of bitterness: whilst you think you are good, you will never, while the world stands, seek to be made good. As ever you desire to be made a living Saint, so see yourself to be a lost sinner: but the wretched world love and Joh. 3. 19 live in darkness, and rather than they will have a true reflextion of their condition, they either draw the curtain before the glass, or put their hand before their eyes; and so fare hath the God of this world infatuated them, that they will draw up such conclusions, to Conscientia est codex, in quo quotidiana peccata conscribuntur. which neither conscience (if suffered to speak) nor Scripture will give consent. If you did but search consciences record, and Scriptures testimony, sure you could not be of that persuasion, whereof you are. 2. Of God's compassion: people think, that the S. 23 Divine being is all mercy, and no justice; and that by his mercy they shall be preserved from damnation, though through wilfulness they persevere in their abominations: This is the last refuge that they betake themselves to, and the universal remedy and plaster, that they think Vltimum refugium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be healed by. It is true, the mercy of God is the sovereign salve for the sores of our souls, but it must be rightly spread, and applied; It is the only balm of Gilead, but it must be rightly used. God's mercy is sanctifying as well as saving; renewing, as well as redeeming; delivering from the power, as well as from the penalty of sin; from the way, as well as from the wages of sin: and those that have not the first effect thereof, cannot expect the latter. If it bring not to repentance for sin, it will never bring to acceptance in a Saviour. The Author Rom. 2. 4. to the Hebrews speaking of mercy of the highest strain, even that which comes to souls in the blood of Christ, (which though it be the pillar and basis of God's kingdom) yet he doth not infer, that therefore be we what we will, we shall shall be saved, but this, that we must have grace, Heb. 12. 24. 28, 29. whereby we may serve God acceptably, with reverence and godly fear, or otherwise he will be a consuming fire, notwithstanding this eminent demonstration of his mercy. The Lord saveth none in their sins; but saved from your sins you may be. To fancy such mercy, is but In omni opere Dei est misericordia et justitia. to fall down to an Idol; for mercy and justice meet together: the rising of one attribute is not built upon the ruin of another. God is full of pity thou thinkest, that he will spare thee though thou be never so full of impiety; and therefore you send not forth so much as one thought to look after grace: He that made you will not damn you, he that form you, will not confound you for your sins, you think: Do but consult that startling place in Esay. It is a people of no understanding, therefore he that made them will not have mercy on them; and he that form them, will show them no favour, Esa. 27. 11. God's mercy you see, will not advance you to happiness, if you live, and die without holiness: By such thoughts you make mercy a means to sink you, which otherwise might be a means to save you: what is this but to turn the grace of God into wantonness? Be not deceived, God will not be mocked: the Lord's mercy glorifieth in heaven only those whom he sanctifieth on earth. Though God be merciful, yet you will be miserable without grace; presumption of God's favour, without a change on your heart, will prove the confusion of your face: and if because of his compassion you disobey the call of his Spirit, you are like to meet with nothing but condemnation: let mercy be a motive to draw you to contrition, and not a means to drown you in perdition. Every one, though their hearts be fraughted with nothing but sin, yet they would cast anchor in the mercy of God, that they might be saved from tormenting tempests, and so long as they think they shall have glory, let who so will look after grace: if they may be saved through God's mercy, what need they care for Christ's Spirit? but soul, know thus much, that though God's mercy have neither bottom nor bank, yet it will not benefit you in reference to glory, if you come into, and go out of the world a sinful wretch: Those that confide in God's mercy against God's method, are like to have a sad come off, when it comes to the upshot. 3. Sinful procrastinations: This is another cause of people's being without, and not looking S. 24 after effectual calling, because they defer and put it off to the time to come; hereafter they think will be time enough, though it be Qui non est, hodiè, cras minus aptus erit. high time at present; not considering that duration in sin, brings obduration of heart; in temporals people are altogether upon the speed, and in spirituals altogether upon the slack. It is an usual thing for people at 20, to put off repentance, and the serious minding of their souls to 30; and when they are come to 30, to crave yet a further day, and that the business may lie still till 40; and so putting off from one time to another, from the Spring to Autumn, from the flower to the fall of our age, the work is undone; for grey heads can find excuses as well as green heads: for when they grow old, than their senses sink, their memories grow mean, their understandings decay, and now it is no time for such things; even as Thales, who when his mother asked Plutarch. him in his younger years why he did not marry, answered, He was too young; and after in his elder years, she putting the same question to him, answered, He was too old. So the Lord by his Ministers and Spirit, asketh people when they will marry, & be espoused to Jesus Christ; they say, It is too soon; they have good desires to Christ, but they would stay yet a while; the Lord in patience waits and comes to them with the same query afterwards, and then they say, It is too late; nature is decayed, their spirits are spent; but they will wish well, and they would have God accept of that: most put of all to the last, and yet then they are as unfit and unwilling as ever; and God in justice rejects them who injuriously refused him. People are like little children, who loathe to have their play spoiled or hindered by wet weather, say, Rain, rain, go away, come again another day. Sinners have sometimes convictions, that they begin to melt and be sorrowful; and the heavenly doctrine falls upon them in such drops, that it gins to wet them, to damp their sport, to dull their joy, and they bid it go away, and if it come in old age it shall be welcome; and put away the messages of God, the calls of the spirit, and say, as Felix to Paul, When I have a convenient Acts 24. 25. season I will call for thee: but know thou, that delays are destructive; as one hath said, Who love delays, and their time for to slack, Live by the loss, and shall no sorrows lack. To defer in this case is to deny; to procrastinate, is but to prevaricate. He that refuseth to hearken now, it is to be feared he will hearken never. When Saul would have asked counsel, by his prolonging he was prevented: 1 Sam. 14. 18, 19 future intentions are great hindrances to present actions; and those that account of doing much in the time that shall be, do nothing in the time that is. You know the Proverb, which saith, Make hay while the Sun shines, and strike while the Iron is hot; and what Solomon saith in his Proverbs, Boast not thyself of to morrow, for thou knowest not what a day Prov. 27. ●. may bring forth. The present time only is ours: It may be hereafter the Sun may not shine, nor the Spirit blow the fire; to morrow may be worse than to day: many have thought Deteriot posterior dies. to get lose from sin in futurity, and so have lost their souls to eternity; many there are who have sinfully deferred conversion, and thereby have been sadly defeated of their expectation; many have thought to get goodness in their age, and have been cut off for badness in their youth: God's calls are in the present tense, and so should your conversion be; if you do not turn timely, you will hardly turn truly. It is one of Satan's policies to make you drive off this work, which in effect is no other than to drive away the worker, viz. the Holy Ghost; and one of his fallacies to suggest to you, that so the work be done, all is well; and that it may be as well done hereafter as for the present; whereas the Scripture saith the contrary, To day if ye will hear his voice, harden not your hearts, Heb. 3. 7, 8. 4. Worldly prosecutions: They have so S. 25 much to do to follow the pleasures and profits of this life, that they forget the path to a better; they have so many irons in the fire, that they neglect their souls; their game and their gain so take them up, that there is no room for the babe of grace in the Inn of their hearts; the voice of the world so sounds in their ears, that they cannot hear the voice of the word; they are so bowed down with terrestrial conversations, that they cannot look Discit● in hoc mundo supra m●ndum esse. upward with heavenly contemplations; these flowers they will have, though they venture their souls in the gathering of them; the choice of their affections, that chief of their time is so laid out this way, that there is nothing left to be spent in industrious endeavours after conversion, and effectual calling. It may be said of most, as Christ said to Martha, they Luke 11. 41, 42. are careful and troubled about many things, that they forget that one thing that is needful. They are like Duke D' Alva, who when the King his Master asked him, if he had seen the Eclipse, answered, he had so much to do on earth, that he had no leisure to look up to heaven; so much do they converse with the creature, that they know not how to convert to the Creator: And so they can but furnish the body, it matters not with them, though they forget their souls; they stoop to take up these golden apples, and in the mean time lose the prize of grace; they are loath to come out of the warm Sunshine into God's blessing; there is such a crowd of worldly thoughts and intentions about the heart, that grace cannot get near the door with its motions; they followthese things with such speed, that when they should look after grace, alas! their spirits are spent. It is just that they should go away without the pearl, who spend their time in getting pebbles; and that they should be deprived of the directing spirit, who devote themselves to the Fallax est hic mundus. deceiving world; for when your outside thrives upon its treacherous bounty, you will but starve at heart for want of grace: yet this is the course and custom of people, to lose treasures for looking after trifles, and to put Luke 14. 18, 19 off Christ's call with their oxen and their farms; Christ calleth them in the Ministry of the word to grace, to sanctity, to an upright walking, to the renovation of their souls; they desire to be excused however a while, they would fain have a little more delight, fain reach to such an estate, fain dispatch such a business, they cannot yet tend to such things; people are so buried in sensual things, that they know not how to look after a spiritual life: These things so swallow up their affections, that better things can find no acceptance with them: These do so monopolise and engross their time and thoughts, that the Spirit's motions can find no entertainment with them. Ah, vain man, are pleasure and profit such darlings, that your soul and grace are the less dear to you? Will not you repent it when it is too late? Lysimachus yielded up his Army, and whole power into the enemy's hands, for a little water to quench his and their thirst; and when he had so done, than cried out, What have I lost for a little drink? It will be sad, when thou shalt be forced to complain another day, and say, What have I lost, my God for gold? my soul for sin? piety for profit? grace for gain? wisdom for wealth? goodness for greatness? Do but remember what Christ saith, What will it profit a man if Mat. 16. 26 he gain the whole world and lose his own soul? Hast not thou been so taken up with hunting and hawking, so engaged to sports and recreations, In voluptatis regno non potest virtus consistere. so addicted to carnal delights, that thou hast not been free to the Spirit's tenders? Thou hast followed after these things so far and so fast, that thou art got out of the Spirit's call. It is strange that the world should be such a Jewel in your eyes, that it must be had, though with the loss of a Jesus? It is much that you should run an eternal adventure for a temporal advantage. God, I am sure, made you not for this end, that you should be a servant and vassal to these things; yet thou art all for treasuring up goods, but carest not for treasuring up grace: such as resolve and endeavour to be rich in body, will hardly be rich in soul; so long as thou art wedded to the world, thou wilt hardly be willing to repent; We cannot serve two masters; we cannot Matth. 6. 24. serve God and Mammon. And if the love of the world be within, the love of God and grace 1 Joh. 2. 15. must needs be without. If upon these things you bestow your time, you will hardly to better bend your mind. Two works, especially of divers and contrary natures, cannot be followed to purpose; and if calling be not effectual, it is not of proof. 5. Want of attention: People set not themselves S 26 to mind what is spoken, and without heart-minding, there is little likelihood of heart-mending. They do not hid that seed in the furrows of their heart, which is sown by the Minister's hand: The not heeding the word, is a great cause of not having the work: The word not pondered in the mind, is unlike to be a means of purifying the man; many think Verba Dei quae aure percipitis, ment retinete. it enough to give it the hearing, though they refuse it entertainment: Hearing without heeding, will bring little good to the soul. People many times give as little regard to the truth as to a tale: The word is the means of effectual calling, & if that be not minded, it is like to have little effect upon a man or woman. The word is to be heard with both ears; when people hear, they do not hear as if it were for their life; they consider not the reality of what is spoken, nor the special reference it hath to them. They are not careful that nothing fall to the ground of that which falleth from heaven. It is said of Lydia, that she heard, Act. 16. 14. and attended to the things which were spoken of Paul. The way to acquaintance with the Spirit's work, is attendance to the Spirit's word. But people when they hear things of concernment, look upon them as customary; many things of weight and worth are propounded to them, which they slightly run over and do not ruminate; this is the great cause of their spiritual uncleanness, because they chew not the cud. There must be attention without avocation; conscionable, careful hearers reach to something, when others, sieve-like, let out as much, and as oft as let in. People are told of their condition, which did they consider, they would look after a restitution: They hear the nature of sin, the news of a Saviour; of the quality of grace, the necessity of Christ; which were they more often in their serious meditation, there were some more hopes of their spiritual mutation. We see Christ so intent upon his work, that the had not liberty to eat bread; and every Christian Mark 3. 20, 21. should be a follower of Christ. I have read of one Nicias a Painter, who was so earnest Plutarch. in his work of painting, that he forgot his meals, and would ask his servants whether he had dined or no. But alas! in things of an higher, yea, an incomparable nature, people have only their bodies present, while their souls are absent. They do not gather up, nor call in their spirits and affections, and centre Hoc age. them upon the business in hand: and to this purpose doth the Lord complain of his people under Ezekiel's Ministry, that they did afford Ezek. 33. 31. a personal appearance, but did not accord to a spiritual attendance; that they did hear the word, but did not heart it; for their heart was truanting abroad after their covetousness, while they tasked their bodies to an outward correspondency. People give no diligent heed, and hence it is that they have no dutiful hearts: Quid vobis plus esse videtur verbum Dei, aut corpus Christi? Non minus est reus, qui verbum Dei negligenter audiverit, quam ille qui corpus Christi, in terram negligentia sua cadere permisit. They hear only for fashion, and not to be fashioned by the word; otherwise they would hear, not only with their heads, but also with their hearts. The words of the Lord are no common words, no ordinary say, that they should be so much slighted: It is a great offence to God, and a great obstacle to our souls good, not carefully to mind what is propounded; for it is delivered to us and to our use, and by this means it becomes useless. This hath been the marring of many an one's soul, because they have minded the word no more, hearing more for compliment, than for conversion; for custom, than for conscience: If thou go on in this negligent careless way of hearing wherein thou art, thou art not like to be converted; without attention and intention of mind, there is like to be no retention of memory, and without both no likelihood of contrition for thy sins. The word not heeded will little help thee; it argueth a fatal darkness of people's spirits, that they should fancy health from the hearing of the word, when they are not watchful in waiting upon it: It showeth that delusions prevail far upon them, that they can think to be saved by that which they do not savour; to be savingly converted by that which they do not seriously consider. If ever you would have sin let out, you must see that the word be let in. 6. Others conversation: This is a great S. 27 hindrance to the work of effectual calling. People see others neglect it, and not look after it, and they do so too; it is too usual to follow the examples of the most, and not the best. Precedents are usually prevalent; we are more Plus valent exempla, quam praecepta. Perkins. Rev. 3. 4. ready to follow the ways of man, than the word of God. It is a foul sin, saith one, that keeps many from Religion, and brings them to destruction, when they will live after the manner of the world. They see their superiors confident though they be not converted: They see them footing it in the fair way of formal profession, and they judge it presumption for themselves, which are as inferiors, to step before them, and get into the strict path of fervent piety. It is judged of the world a piece of incivility and want of breeding, to desire or endeavour to be better than our betters; our rich and wise neighbours, say people, have not this work upon them which Ministers so speak of, and yet they are men and women of some worth. They have understanding and know what they do, and we hope we shall not do amiss if we tread in their steps: This is a great block in the way, at which many so stumble, that they tumble into hell; Children follow their Parents; Servants their Masters; the Cottager the Courtier; the Tenant his Landlord; the Peasant the Prince; and most do write after the Copies Vivitur exemplo. that their superiors set them. Many are ready to say, as the Samaritan woman, Art thou greater than our father Jacob? And did not Joh. 4. 12. the Pharisees object this to the officers that seemed to have some good inclination to Christ? Have any of the rulers, or the Pharisees Joh. 7. 48. believed on him? But it is not safe to sail by their compass, which is not right set, nor to follow them, who know not the way to heaven. If with your will you be carried down the stream, against your will you shall at length fall down into the bottomless lake; one precept from heaven should be of more force with us than all the patterns we meet with on earth. If others damn themselves, that is no sufficient warrant for us to do so too. Those that are most wise for temporals, are many times most fools for spirituals; and though one would be willing to take their counsel for the one, yet loath to follow their course for the other. If we would set our watch, let us take the direction of a true Sundial, and not of others ill-paced watches: If all the world should turn their backs on God, yet it were thy duty, though thou hadst no partner, to set thy face toward the new Jerusalem: It will be no diminution of sin, or mitigation of sorrow, that we have partners and confederates; if you do as others do, you must expect to far as others far; others Exempla bonae vitae a Christo, & ab ejus actibus assumere debemus. manners must not be our model, unless they follow Christ and Christ's rule; our hearts and lives must be printed, not according to the copy of others works, but according to the original of the word: we must draw the picture of goodness, not according to the rough draught of other men's ways, but according to the exact platform of God's will. Those that will swim with the world, must accuse themselves if they sink with the world. To pin our faith upon other men's sleeves, is to pinion our wings, and hinder us in our flight to heaven. Whatever ye do, saith Joshua, Josh. 24. 15. Yet I and mine house will serve the Lord. Though others be lose in their conversation, yet we should be fixed in our resolutions. Though others forsake God, yet let not us forget our souls. Other men's practices are too weak a bottom for us to venture our lives in, in our voyage through the sea of this world to the holy land. It is ill following of others, unless we see they be in the way to grace and glory: Though we see not others panting after the grace of God in Christ, yet let us be pressing forward toward the mark, for the price of the Phil. 3. 14. high calling of God in Christ Jesus. Let their wisdom be what it will in other things, yet here their policy usually fails. Though they be never so much above us, yet let it be no motive to make us contented without grace: Though they satisfy themselves with external, yet let us seek for effectual calling: Though they fancy all will be well, yet dear friend, do thou fear all will be a woe without a work of grace. 7. Wilful ignoration: This is the last cause S. 28 in order that I shall speak to, of people's neglecting, and not looking after this work; and I can term it no other than wilful ignorance: because they have the means, though not a due measure of knowledge. People are unacquainted with the grounds of Religion, which keeps them from the knowledge of their own condition: Though the Sun be up, yet it is night with many Towns, Families, and Persons. In this light age, how many are there that see but little? Many are like the Jonah 4. 11. Ninevites, that cannot discern between their right hand and their left. Catechistical principles are good helps to piety; they show the fall of man, and the favour of God; the curse by the first Adam, the cure by the second; How sin came in, and how it must be got out. They are maps of heaven, of earth; they portray God and us; show what we are by nature, & what we must be by grace, if ever we would come to glory; without the knowledge of ourselves, as well as of God, we shall never come to good; which made those that had no other but the Moonlight of nature to direct them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to magnify that sentence, Know thyself. Ignorance of our lost state, maketh us proud in De ignorantia tui superbia venit. spirit, and pride doth barricado the soul against grace. Those that know not the quality and penalty of sin, that know not how all came to be overwhelmed with the deluge of sin, and to have the weeds of natural pollution wrapped about their heads and hearts; that all are heirs to Adam's sin as well as sorrow; those that know not the manner nor means of grace; that know not the nature of faith and repentance, and their own need of them, all which are taught in fundamental principles of Christianity, are not like to meet with a change. Those that have not learned exactly these elements, will hardly be able to spell out a work of saving grace. How many are there who have need to be taught the first principles of the Oracles of God, and yet scorn so low a work as this? but let them know, that if they be not well versed in their A, B, C, they will Heb. 5. 12. hardly prove good Scholars in virtue's School; and if they be not well suckled with pure milk at first, they are not like to prove thrifty babes of grace. If the foundation be not laid, the building is like to prove but a sorry one; it were well therefore if catechising, private and public, were more in use; little knowledge of God and ourselves, unless we get this Hornbook by heart, and into our hearts; without sound principles no saving proficiency; be not too hasty to fly, before thou hast got the use of thy feet; future works have great dependency upon first works: Many soar to the clouds with notional conceptions, who never yet cast off the clouts of their natural condition, and all for want of being principled. But despise not thou the day of small things: Grace is a practical knowledge of the nature of faith, and not speculative of notions in the fancy. Were people better learned in these things, it would make them more able to make a right construction of their own estate. They are as a glass to show us our deformity, which if we did see, we would more long for conformity to God. Pretences to Christianity are little worth, where ignorance of fundamentals beareth the sway. And thus I have laid before you several causes that keep people in their natural condition, and keep them off from effectual calling; let us pray, Lord, by the hand of thy powerful Spirit, roll these stones from the mouth of the grave, that thy poor creatures may rise to grace. I come in the next place to the third general propounded. 3. Astonishing consequences: There are S. 29 such sad things that do and may follow upon the neglect and want of effectual calling, which may startle an heart of stone; which if you take down and sweat upon, they may through the concurrence of the Spirit, conduce to the expelling and working out your great carelessness and neglect in so great a work; and they are these four following, The 1. Hastiness of death. 2. Horror of forsaking. 3. Hardness of your heart. 4. Hazard of your soul. The Lord work these pills into form with his own hand, and bless them to a powerful and profitable operation. 1. The hastiness of death: You know not S. 30 how soon you may die, and your Sun may set; you have no lease of your life; nor with Joshua, are you like to prevail that your Sun may stand still in its firmament at your pleasure. If God with the sword of his justice cut the thread of your life asunder, you fall so low that no lift can help you; you are ruined beyond recovery. What if you had that message which Hezekiah had, 2 Kings 20. beginning; such a message will come you know Tuus ultimus dies abesse non potest long, adhuc te praepara: qualis enim exieris de hac vita, talis redderis illi vitae. not how soon; and your house is not set in order; your accounts not cast up; you are not in an estate of grace; what then will become of you? When nature's life is done, you can never have a spiritual life, if you had it not before; what though you be well at present? yet you may soon be sick, nay, you may die without sickness. Death may lay an ambushment, and surprise you before you are ware: Though it be fair weather for the present, yet you know not how soon it may overcast. Death is an eclipse that happeneth in a cloudy as well as in a clear day; and when death hath done his work, though you should seek your own repentance with tears, as Esau did his fathers, yet it were in vain. It had Heb. 12. 17. been better you had never lived, than to die in a dead sinful condition: If your grave-change come before your grace-change, woe be to thee, soul; what if this night your soul should be required of you? what would be your doom, when you had never throughly inquired after the Lord? If you die in your sins, you are damned for your sins; if you lose your life, you lose your soul too: if your soul and body part without a part in Christ and in grace, God and you must part to all eternity: and many have died suddenly, and why not you? many betimes, and why not you? some die young, and melt as snow before the mid-day-Sun; & God hath no where told you that you shall live till you are old; when your time is once gone, it shall never return. Is there such uncertainty of the time of death, and no certainty of the truth of grace? you may die this week, this day, this hour, and if not effectually called, the misery of your condition is inexpressible: The Lord pull your feet out of this snare. Oh, my dear friends, if you die not effectually called, there is no help nor hope for you: All the balm in Gilead will not cure your wound. It may be death is at your door, ready to fieze on you; He hath his commission and warrant it may be, and is Cito pede praeterit aetas. coming towards you as fast as he can; oh! if you be not changed. Hast thou not looked after this work? Hast thou forgotten to seek for a new heart? then destruction fiezeth upon you like an armed man. Death stays for none; when he comes, you must away, though never such a sinner, though never so unfit. 2. The Horror of forsaking: Consider in S. 31 the next place what a dreadful thing it is to be forsaken of God; and to have the Almighty depart from our souls. What if your day of grace should be over and gone? it is more than you know but it may be so: Though your Transivit dies salutis, & nemo recogitat. natural Sun be not set, yet if the Sun of righteousness be gone down in thine Horizon, woe be unto thee: Though God in his common deal be near thee, yet if in his spiritual dispensations he be at a distance, I may say with the Prophet, Woe unto thee when God shall thus departed from thee. Spiritual derelictions Hos. 9 12. can have no other end then sore destruction; such as are left of the Lord, must needs be lost in themselves; when the day of grace is at an end, a man or woman is never like to see good day more; God's departures are doleful and dreadful; our times, as in natural, so in spiritual things, are in the Lord's hands. Divines say, there is a time set for the conversion of souls, which when it is once gone and passed, their condition is desperate: and such words have their warrant from the Word; for the Spirit counselleth to seek the Lord while he may be found, and to call upon Isa. 55. 6. him while he is near. There is a time of God's appropinquation, and after that nothing but alienation; there is a time of God's presence, and after that he absents himself: And to this purpose speaks truth itself, Jesus Christ to Jerusalem, If thou hadst known, at lest in this thy day the things that belong to thy peace, but now they are hid from thine eyes: And they Luke 19 42, 44. shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation. There was a nick of time, wherein all might have been salved and made whole, but that being passed there was no remedy. And thus did the Lord threaten his people of old, Because I have purged thee, and thou wast not Ezek. 24. 13. purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I have purged thee, that is, I have called upon thee to be purged, and have Verbo praecepi te mundari. Jun. in loc. afforded means thereto, which you refused, and therefore are rejected. If your day of grace be done, you are undone, though you should live never so many years more in this world; for grace's day and nature's day, are not always of an equal length. What if God should say of you as he did of the old world, my spirit shall not always, nay, it shall no longer Gen. 6. 3. strive with this man, this woman. When God gives his spirit a commission to visit with its motions a man or woman, he limits a time, and saith, if by such a time they come not in, let them alone; if by such a time they come not over to me, give them over to themselves: when the glass is out, and the last sands are run, speak no more to them, strive no more with them. It is a fearful thing to fall into the hands, but much more fearful thus to fall out of the hands of the living God. If God should pass that doom upon you which we find, Rev. 22. 11. He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still, it would be very sad. And if the glory of Ezek. 9 3. the Lord be gone to the threshold, ready to departed, there is like to be but a solitary Temple left behind. 3. The hardness of your heart: Thine S. 32 heart, by standing out against the calls of God, grows more and more hardened; multiplied oppositions procure much obduration; and the more people stand out against the Spirit, the faster they stand in their sins: The oftener the Devil, with the hammer of resistance, strikes upon this anvil, the harder it grows; and the more sinfully hard, the more uncapable of spiritual impressions; so many degrees as the heart is hard, so many degrees is it distant from grace. An hard heart is the worst evil under the Sun, and the cure of it is very difficult: Therefore the Holy Ghost counselleth to exhort one another daily, while it is Heb. 3. 13. called to day, left any of you be hardened through the deceitfulness of sin. You slight the work of grace for the present, in hope of reaching it for the future; when, alas, thereby thou becomest more unfit every day than other. Hast thou Expertentia optima magistra. not learned so much from experience yet, which is a good School-dame for fools and sinners? Art thou not more averse to good this week than the last; this month, this year than the last? They say, the Loadstone will not draw iron when rubbed with garlic; when souls are much besmeared with sin, God many times gives them over to themselves; and saith, as of his people formerly, Ephraim Hos. 4. 17. is joined to Idols, let him alone. Every sinner hath his back upon the Lord, and the further he goeth on in sin, the further he goeth from God, and therefore his return is rendered more difficult and doubtful. An hard heart Rom. 2. 5. and a penitent heart differ like fire and water, light and darkness; formerly you melted when you sat under persuasions to piety, now you are not moved at all; formerly a little blow would make your heart yield, a small prick would make the blood come, now nothing affects, or takes effect with you; your heart is now become like the nether millstone; formerly the warm Sunbeams would melt you, and now an hot fire will not dissolve you: The longer you live in your natural condition, the more stout and stubborn do you grow. 4. The hazard of your soul: While you S. 33 are not effectually called, you go in danger every day, as the chicken that is from under the wing of the hen: you have no rampiers of God's grace to shroud you, no canopy of his love to shelter you: For God is angry with the wicked every day, Psal. 7. 11. There is no running from God's anger, unless you flee Non est quo fugias, a Deo irato, nisi ad Deum placatum. into his bosom; to get into the arms of Christ's love by effectual calling, is the only sanctuary of safety. Whilst you are in your sins, you are neither sub coelo, under heaven by gracious protection, nor shall you be in coelo, in heaven by glorious translation. The Heathens Divinity taught them thus much, that only good men should be happy hereafter. Woe to thee that art filthy and poliuted. Thou Zeph. 3. 1, 2. hast not obeyed the voice; thou hast not received correction; thou hast not trusted in the Lord; nor drawn near to the great God. If thou look into the divine Almanac, thou canst find nothing but certain progostications of sad things to thy soul. An Orion of misery is ready to fall down in overwhelming showers upon thine head. Thy nakedness is discovered by reason of thy sins, and thou art a fair mark for the arrows of vengeance to be leveled at. There is but an hand, nay, but an hairs-bredth between thee and destruction; every step thou takest, thou art in danger to step into hell: Thou goest every day without thy guard, and being without grace hast no mark, whereby thou mayst be notified to the destroying Angel, to be an Israelite that is to be passed over; your house is undoored, unroofed, and misery may come in and pluck out your throat. Those that are not guided by God's Law, are not guarded by his love; and where there is no faith of conversion, there can be no favour for tuition; while you are unconverted, you lie under eminent, and imminent danger continually; destruction stands by your side, ready to trip up your heels; and ruin like a rock is ready to fall upon you, and grind you to powder. It is most true that the wise man saith in this case, In the transgression of an evil man, there is a Prov. 29. 6 snare. There is no peace to you when you go out, or when you come in; when you lie down or rise up; whilst you are unchanged, you are exposed to danger every day, to misery every moment. CHAP. V 4. Use for comfort. IN the next place this doctrine smiles upon those that are gracious, and speaks comfortably S. 1 to the heart of them. If the Lord do effectually call his predestinated, then here is good news for those that are effectually called; much honey may be squeezed into their mouths out of this comb. The Babylonian Date-tree, they say, bears above an hundred several commodities; so doth this doctrine hang full of choice fruit of comfort for God's people. Sorrow many times doth sit as Queen-regent in the hearts of God's people, and they too much give way thereto, not considering those arguments which might refresh their spirits, and are overcome thereby because Dolorem vinces, si te contra dolorem intenderis. they set not themselves against it. But take this cordial, thou that art a Saint; and gather up these flowers which I shall cast before thee, and bind them up into a sweet smelling and refreshing posy. These ensuing considerations, if well thought on, may be means of thy great consolation. 1. The steadfastness of conclusion. 2. The sureness of salvation. 3. The safety of persuasion. 4. The certainty of conjunction. 5. A special benediction. 6. The spring of action. 7. A sign of affection. 8. A singular condition. 1. The steadfastness of conclusion: Such S. 2 may conclude that they are elected and predestinated; the foundation is laid, and it is lawful for them to go on with the building: God is come into their hearts in time, and therefore they may conclude that they were in his thoughts from eternity; such have chosen God, and therefore may be confident that God hath chosen them. Thou who art a Saint, hast been it may be most of thy days tossed up and down upon the unruly sea of despair, and couldst never yet reach the cape of good hope, nor see land; but consider thou the work of God upon thee in sanctification, and thou mayst easily collect his will concerning thee in election; for what is done upon thine heart, is but the copy of God's decree concerning Omnis gratia gratis data est manifestatio gratiae gratum facientis. Aquin. thee from eternity, and the counter-pane of his everlasting thoughts: to them, who are called according to his purpose, Rom. 8. 28. It is the product of his purpose, the execution of his intention. To have a certain token of predestination, is a transcendent privilege. With such a consideration doth the Lord comfort Jeremiah, saying, Before I form thee in the belly I knew thee, etc. Jer. 1. 5. Would not the knowledge of predestination be such a fire as would make thee through hot? would it not make thee to hold up thine head with comfort and cheer, and revive thee though thou wert ready to give up the ghost? nay, there are no men and women in the world that can conclude they are elected but you. If the divine nature be wrought in your heart, you may 2 Pet. 1. 4. conclude that your name is written in heaven; and the conclusion will be so strong, that you may lay your whole weight upon it, and it will not bend under you. If you be made conformable to God's Law, you may affirm you are enrolled in the heavenly list; which to know is the bond of spiritual peace, a bulwark against adversity; so that you may from under the wing of such apprehensions and conclusions, laugh to scorn approaching annoyances. Who in their right minds but would account it a very cheap pennyworth, if they could purchase the knowledge of election, though with the expense of the world? which none can have but the holy, none can reach but the renewed. None can conclude they are in God's roll, but those that walk according to God's rule. None can conclude they are predestinated, but they that are purified. What a staff to stay thee? a cordial to comfort thee? a rock to rest on then hast thou, who art in an estate of grace? Thou art through grace partaker of saving conversion, thank God for thy portion of stable conclusions: Thou canst make such a Syllogism, which will pose many good Scholars. 2. The sureness of salvation: Thou who S. 3 art sanctified, art as sure of salvation as if thou hadst it already: Thou hast the ground, though not the act of assurance; living gracionsly, Beatitudo nostra futura, non praesens. thou mayst be sure thou shalt live gloriously; and though thou hast not eternal life in present possession, yet thou hast it in future reversion. Thou art a Saint on earth, thou mayst be sure thou shalt be a Saint in heaven: Thou art one of the Church militant in truth, there is no question but thou shalt be one of the Church triumphant in the end: Thou art pure wheat in God's field, thou shalt assuredly be gathered into his garner; being made a new creature, thou hast hope sure and steadfast, as an anchor of the soul, which Heb. 6. 19 entereth into that within the vail. The Apostle tells the Ephesians, that they were called in one Ephes. 4. 4. hope of their calling. Effectual calling gives hope of eternal crowning. As thou mayst look backward and see what thou wast from eternity, (as we have showed) so thou mayst look forward, and see what thou shalt be to eternity. Thou art upon that stream which will undoubtedly carry thee down into the Ocean of bliss. Thou art in that way which will assuredly (maugre the Devil and all his devices) lead to the gates of the City of God. Heaven is entailed upon holiness, and the crown is appointed for the converts head: what though doubts beset thee in thy road, (like highway men) and thou art molested with the invasion of fears? yet thou shalt get home safe at last, and arrive at thy desired haven. If while thou live thou be translated from darkness to light, from death to life, surely when thou diest thou shalt be translated from earth to heaven. If thou go not to heaven, none 1 Pet. 4. 18. Jus ad rem, non in re. shall. It is true, the righteous shall scarcely be saved, and it is as true, the righteous shall surely be saved. Though thou be not in heaven, yet thou hast a right to it. The conveyance is made and signed, and sealed; it is a deed of gift to thee, to have and to hold for ever; and there is no variableness, nor shadow of turning with the Lord; you that Jam. 1. 17. are godly, take your bread and eat it with thanksgiving; you that are ungodly, hands off. I speak not to you all, but only to the altered: This mess is only for Benjamins; you have so much ground to be sure of eternal life, that you are already upon the borders of the Land of Canaan; for grace is glory begun; and this is life eternal, to know God and Christ whom he hath sent. Though the Joh. 17. 3. Gratia nihil aliud est, quam quaedam inchoatio gloriae in nobis. Aquin. Heb. 11. 1. storms come, and the waves arise, yet you shall not be cast away; you may be as sure of immortality, as of that whereof already you have the actual enjoyment: For, faith is, and should be the substance of things hoped for, the evidence of things not seen, and should make that present which is absent; that near which is far off. If word, promises, oath of God, are sufficient grounds for any to lean on, than you may build upon it that you shall have Heb. 6. 17. heaven no less then if you had it. 3. The safety of persuasion: When such S. 4 have persuasions of comfort, they are usually from the spirit, and are right. The wicked persuade themselves that they are alive to God, that they are beloved of God, but such persuasions are but false fires; and they do only in their dream say, Aha, I am warm, I have seen the fire: They lull their spirits asleep with Siren songs; and their persuasions are no other than Satan's delusions, and their souls destruction. Full and complete comfort thou canst not expect, who art in an estate of grace; for while in this valley, thou art never like to see the clear face of the Sun of comfort without a shower, such happiness being reserved for the upper region of glory, which is free from these changes. Here hope and despair keep vicissitudes, and alternate course: But when this Sun shines upon thine head, thou mayst have cause to think it is the Spirit's Rom. 8. 14, 15, 16. hand that removes the cloud. For the Apostle joins the Spirit's witness, and the Spirit's works together. The Spirit's comfortable persuasions, and gracious operations he links together: not but that God's people may conclude comfort upon a false ground. However, the matter of the conclusion is firm, though the manner be not in form; and when they have secret intimations, and special apprehensions of the pardon of their sins, of their part in the. Covenant, it is true as a proposition, though not as a conclusion; because such things do belong only to such as are good. They may weakly conclude sometimes, but they do not wickedly conclude: what an happiness 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 miss the mark, when others do no less 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 remembered no more. To have right persuasions 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 persuasions 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 happiness 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 righteousness 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 nearest 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, bosom, 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 near as may be. Those must needs be safe, that are so near 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 joins souls to himself in a spiritual marriage, he makes them a fair jointure of his whole estate. He gives for a dowry to his Spouse, no less 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 privilege is, that thou mayst rejoice 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 eyes, 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 music, 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 advantageous, of what nature soever it be, whether natural, civil, etc. 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 thyself with this consideration, thou converted soul. 5. A special benediction: To be effectually S. 6 called is a very great blessing. Blessedness we once had, but by the fall have lost it. It is the Loadstone 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 blessedness. 2. The means to blessedness. 1. The matter of blessedness: 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 itself. So saith the Apostle, Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities, Acts 3. 26. Some think blessedness 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 blessedness: 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 than blessedness, then real blessedness? Thou mayst joy thyself for thy happiness. 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 Devil's slave, than sure no greater blessing than to be God's servant. Theodosius accounted it his happiness that he was a subject of Christ, rather than that he was Sovereign of the East. Let your condition be what it will otherwise, the curse is gone, the blessing is come to your door, to your bosom, if you be in an estate of grace. Account not thyself 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 blessedness: 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 forgiveness 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 happiness. Thou canst not get up into the tree of life, and shake soul-satisfying fruit into thy bosom 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 righteousness of Jesus Christ. Thou canst not be a loved Son, unless thou be a living Saint; many fond 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 thread which will undoubtedly lead thee into the bower of bliss. This compass will not fail thee, but bring thee to the port, where thou needest fear neither billow nor blast. Thy patent is signed and passed, whereby heaps and numberless 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 bosom of the quiet Key. This is the way, the road to all the Scripture calls beatitude. The fee simple of true blessedness 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 endued 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 Saint's garden, a chief diamond in his diadem. Now thou hast a talon 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, than 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 rejoicing, that thou hast an heart or hand to move towards, or do aught 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 undertake. One action done for God from grace, is of more worth than all the achievements 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, ●●●us tantum, & gratis, tantillos, & tales. loved us, 1 John 4. 19 Now those that are effectually called do love God, for the Apostle joins 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 thyself, there is store of love in his bosom 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 than 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 lovetoken, with this posy, 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 rejoice, 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, Hail thou that art highly favoured, the Lord is with thee. So may it be said to thee, If Christ and grace be conceived and form 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 calls it the high calling of God in Jesus Christ, Phil. 3. 14. The Angels in heaven have not an higher calling, saith one. Mr. Burroughs of contentment, page 177. Thou art called to be a son, a daughter, a spouse to Jesus Christ, a Priest, a King. Thou mayst well take the wall of all ranks and conditions in the world: The Princes, Potentates, and great men of the world think they move in a lofty sphere, but thou that hast grace art in the highest Orb. Thy calling is to have fellowship with Angels, communion with God, union to Christ. Thou art called to be one of the heavenly Court, a child of salvation, and an heir of happiness. There is no calling in the world comparable to thine; other are earthly callings, but this is an heavenly; they are to temporal good, but this to eternal grace; they to worldly accommodations, but this to worthy relations. Since God hath called thee to an estate of grace, he hath called thee to a better condition, than if he had set the best made transitory crown upon thine head. As thou art a man thy condition may be low, but as thou art a Saint it is lofty. Though there be rich Shopkeepers in chief Cities, yet thou art an humble doorkeeper in the house of God; though others be outwardly called to Nobility, yet thou art inwardly called to Piety. Set the flower of your comfort in this pot of water, and it will not whither, but hold fresh a great while. Thou mayst sing to think that the Lord hath raised up thee a poor creature out of the dust, and lifted thee a needy soul out of the dunghill of Psal. 113. 7, 8. a natural condition, that by grace he might set thee with Princes, even with the Princes of his own people. The calling of a Saint in order and degree, is the first and chief, and hath the pre-eminence of all the callings of the world. CHAP. VI 5. Use for examination. Is it thus that the Lord doth effectually call S. 1 those whom he did predestinate, than we ought to put ourselves into the balances of the sanctuary, to see if we be weight; to bring ourselves to the touchstone to try whether we be gold or dross; and with the candle of the Lord to make diligent search, and see if we can find grace. To go to our closet, to shut the door upon us, and commune with our own heart, that we may know what our condition is, whether we be effectually called or no; we are too too loath to take a view of ourselves. By serious examinations, we come to self-representations; many an one take themselves to be converted when they are not, and so go on in presumption; and many think they are not when they are, and so go on in desperation, and all for want of spiritual scrutiny and inquisition: we had need see that our apprehensions be right in business of so great moment; mis-thoughts may make a soul miscarry to all eternity. Oh, dear friends, be willing to lay yourselves to the line, and to make use of these ensuing marks, and do that which you do throughly in this work. Deceits in spirituals are most dangerous, and therefore I am the more solicitous concerning you; lay all works aside, I beseech you, to know the state of your poor Multo magis ad rem pertinet, qualis tibi, quam qualis aliis videaris. 2 Cor. 13. 5. souls; content not yourselves that others have good thoughts of you, but labour to know the truth of yourselves. Do as the Apostle counsels, Examine yourselves whether you be in the faith; prove your own selves, etc. Those that prove not themselves, are not like to be approved of God. For the better managing of this use, I shall speak 1. Negatively. 2. Affirmatively. First, Show what effectual calling is not. Secondly, Show what it is. 1. Negatively: If we see what effectual calling is not, we shall the better see what it S. 2 is. The negation will be a foil to the affirmation. And here I shall speak 1. Of those things that are more remote from, 2. Of those things which are more nearly related to effectual calling. 1. Of those things that are more remote; S. 3 and they are several. 1. Gifts and parts are not effectual calling. S. 4 Many have good gifts, yet never had any good grace; parts and piety come out of two several Countries; every grace is a good gift, but every good gift is not grace. There are gifts of knowledge, memory, discourse, prayer, preaching, where there is no grace of conversion. There may be the embalmings of one that is spiritually dead, but are not life. The Devil hath great knowledge, yet no grace. Many shall say in that day, Lord, Lord, have Matth. 7. 22. Gratia elevat hominem ad vitam, quae est supra conditionem omnis creatae naturae. we not prophesied in thy name, and in thy name have cast out devils? etc. but Christ would not own them. Gifts carry no further than nature, but grace doth; you may have natural abilities without spiritual activity: many make bad use of their good parts, like the green worm, which in Spring devours the leaves and buds of flowers and fruits, and turns their sap to deadly poison. Parts and gifts are an outward grace to those that have them, but they are not inward grace; you may know much of the word of God in the Scripture, and yet know none of the work of God in your heart. 2. Good education, good parents, and godly relations are not effectual calling; many S. 5 think they are born good, if but descended of pious parentage; and that spiritual life, as well as temporal live, are entailed upon them, and come by inheritance; a pious parent may have impious posterity, and gracious father's graceless children. Those that have such thoughts, provide but a weak string for their bow. Godly parents may say to their children, as the wise virgins to the foolish, Go and get grace for yourselves, for we have not Mat. 25. 9 enough for ourselves. The Pharisees thought their condition could not be bad, who were descended from so good a stock; therefore John the Baptist bids them bring forth fruits meet for repentance, & not think to say within themselves that they had Abraham to their Mattb. 3. 8, 9 father. If you be not like your good parents in faith as well as feature, it is nothing. Bad Manasseh was the son of good Hezekiah; and 2 Chro. 32. Hezekiah the good son of a bad father. Ishmael was Abraham's, Esau was Isaac's son, and what of this? This made good Mr. Bolton, when he lay dying, to tell his children that they would not dare to meet him at the tribunal of Christ in an unregenerate condition. Holy parents bring forth unholy children: those that are truly godly, are godly personally, not personately; for themselves, not for others. It is true, children may far the Alterius beatitudine nemo fit beatus. better for their parent's goodness; yet in the account of God, grace in the parent will not stand for grace in the child. It is a mercy that any of us are the offspring of godly parents, yet if we have not grace de proprio, of our own, we are yet uncalled. 3. Living among religious people, either in S. 6 Town or family, is not effectual calling. Many live without sanctity in the midst of Saints; and in a land of uprightness deal unjustly; Isa. 26. 10. many dwell in the houses of the faithful, who yet are not of the household of faith. A scabbed sheep is a scabbed sheep though it pasture with the sound flock: one may live in the tents of Shem, and yet have Cham's temper; one may live in a religious house, and yet have a Non Hierosolymis fuisse, sed Hierosolymis bene vixisse laudandum est. wretched heart; one may live in a godly family, and yet be none of the family of God; one may live with good company, and yet have a bad conversation; yet many think this is enough: they think to fly to heaven with other men's wings. People may live among godly neighbours, and yet have no godly nature; they may have good acquaintance, and yet have no good acceptance with God for want of grace. There may be co-habitation with those that are spiritual, and yet no inhabitation of the spirit. The Jebusite may Cum Hierosolymitanis habitat Jebusaeus. dwell with the Jew in Jerusalem, and yet be a Jebusite. In Jacob's flock were black as well as white . In Peter's net bad as well as good fishes. In Noah's Ark unclean, as well as clean creatures. There may be tares in the same field as well as true corn, and tares still. 4. A civil, fair, moral life is not grace, nor S. 7 effectual calling. There may be a guilded life, and yet no golden heart. Many Heathens have gone thus far, who never learned the truth as it is in Jesus: They were just in their way, but they were not justified; they were sober and serious, but not sanctified. One may have moral virtues without divine grace: Splendida peccata. moral goodness is but splendid sinfulness: Paul was such before conversion. Many are fair like the Moon, but without heat. Matth. 19 19, 20. There was a fine young man to outward appearance; that had the letter, but not the life; good manners, but wanted a gracious mind. It is good to be so qualified, but it falls short of the thing in question. Many live justly, lovingly, prudently, courteously, who yet have no grace. There may be a fair life without a life of faith; civility without sanctity; one may live according to common equity, and not be led by the rule of special piety; there may be moral virtue without, and yet masterly vice within; there may be a commendable carriage, and yet no converting calling: there are many gentle, sweet, tame natures, that never learned lowness and humility in Christ's school. People are most apt to mistake a Star for the Sun, a pebble for a precious stone. These things are something, but they are not all; there must be further steps before the soul can come at grace. 5. Not to be so great sinners as others is not grace. Many if they be not thiefs, drunkards, nor unclean persons, think they have grace enough; whereas they sin not as others do, it is from the goodness of their constitution, rather than from the graciousness of their conscience. But alas, it is not privative, but positive holiness, not comparative, but absolute that God looks for. People compare themselves with others, measure themselves by Non est bonit as, pessimis esse meliorem. a false rule, and hence they think they are ell-wide, when they are not yard-wide: a man of an indifferent stature set by a lower man seemeth tall, but set by a taller is a dwarf: because people are not so bad as they may be, it doth not follow that therefore they are so good as they should be. John Baptist saith in Matth. 3. 10. not the tree that bringeth forth bad fruit, but that bringeth not forth good fruit, is hewn down. The Pharisee was Luke 18. 11, 12. not a profane sinner, and yet he was not a pious Saint. He is dead that dieth of his fair death, as well as he that is chopped and cut in pieces. One may be dirty though they have not I●●scus inter caecos potest esse rex. so great sprays upon them as others have. One that is but blear-eyed, is far before those that are blind; yet he is in darkness in comparison of those that have their perfect sight. When we compare ourselves with the best, than we best see our own defects; when we compare ourselves with the worst, than we think we have overplus. To have a less degree of badness, a greater degree of goodness than others, falls much short of true grace; thou art not it may be scandalously vicious, and yet thou mayst not be savingly virtuous. This is but the least part of goodness, if thou hast no better evidence, thou needst not open this at all: If thou keep in this way, and go no further, thou wilt never be acquainted with God's work. Oh, delude not yourselves with such shadows, in stead of solid substances. 6. To be a Christian outwardly is not effectual S. 9 calling. There is a Christian in name, and a Christian in nature; one may have the garb of a Christian, and yet want the grace of a Christian; there may be the paint without the parts of a Christian; the fashion without the frame. Many there are that are of a Christian mind, and yet have no mind to Christ; that have a goodly profession, but no godly conversation. More are Christ's followers then are his friends; and more will wear his Christianus nemo dicitur recte, nisi qui Christo moribus, prout valet, coaequatur. coat and colours than care for his commands; they love his livery, but they are loath to lead his life. Paul distinguisheth of Jews into outward and inward, Rom. 2. 28, 29. and so may we of Christians. Paul was a professor before conversion, but not a right practiser, Phil. 3. 5. Many Christians there are, but, but a few that are Christ's; many Protestants, but a few Puritans; many are Christians by calling, but few by changing; yet most think they are comely enough if they have but this complexion; and if they have but the habit of religion without, they care not for the heart of it within; they are all for the gloss, not regarding the text; and so they have but the outward facing, they feel no cold for want of the inward lining. Such are but the pictures of Christians, and all that they have to commend them, is nothing but the gay clothing of outward conformity. 7. To be of a Church is not effectual calling; S. 10 I speak of a Church in general: Be of what Church thou wilt, yet that doth not make thee gracious. Many if they can but get into the community of the Church of God think all is well, though they have no society with the God of the Church: you may be an impure member of a pure Church. I would not have any mistake, and think that I go about to throw dirt in the faces of any Congregations. One that is Oxthodox and pious, may be a member, and yet never mended. Church-fellowship, membership, and privileges are sweet, but they are not grace; they are choice favours, but they are not saving faith; the Church door may be open to us, and in the mean time our hearts be shut to God. I would have none think privileges are sufficient without purity. Judas was one of Christ's Church and company. Those that were of the Church of Laodicea were yet checked and Rev. 3. 17. chidden for their want of grace. It hath been a proverbial speech, New England for ordinances, Old England for graces. If you lived in a Church of the strictest order, and highest attainments, yet it will not pass for the gold of grace. The Church is God's Seminary and University, and so are particular Churches; but all that have their Decor ecclesiae principaliter consistit in interioribus. Aquin. names matriculated there, are not real Scholars: you may be true members of a Church, and yet no true members of Christ; you may have external ordinances, and no internal order in your heart. Salvation and grace is personal, not congregational. 1. A confident presumption of ones good S. 11 estate and condition is not grace. The proud Pharisee had high thoughts of himself, but his Luke 18. 11. thoughts and the truth did not jump. One may strongly persuade themselves that all is well, and yet stiffly persist in all that is ill; and for the most part, the worst have the best thoughts; we may have heaven in our wish, and hell in our will. Most men will proclaim Prov. 20. 6. every one his own goodness: But a faithful man who shall find? saith Solomon. There may be great conceptions of good, and yet no conversion to good: Nay, one may be so high in such thoughts, that they may have a kind of rejoicing in the apprehension of election, adoption, etc. and yet no grace. Many Heb. 6. 4. mount up to heaven almost upon the wings of their presumptuous apprehensions, and yet will fall as low as hell for want of a powerful alteration. According to our faith and not Nulla praesumptio perniciosior, quam de propria justitia superbire. Judas 11. according to our thoughts, so is it with us; there may be high hopes, where there is but an hollow heart; you may ride upon the wings of the wind in your own thoughts, and yet may run in the way of Balaam, and perish in the gainsaying of Core. 9 To go according to conscience is not S. 12 grace, nor effectual calling. Many think that all is well, if they can but say and think that it is their conscience. Paul was led by his conscience, when he lashed out against the truth, Acts 26. 9 I thought I ought to do many things contrary to the name of Jesus of Nazareth; and yet then he was without grace: conscience may be blind, and know what follows if the blind lead the blind. The Scripture saith not, they that are led by their own spirits, but they that are led by the spirit of Rom. 8. 14. God, are the sons of God. You may follow the teaching of conscience, and yet have no truth of conversion: This is a great starting hole in this age, and a great cover-fault. Blasphemy and persecution were the ways that Paul's 1 Tim. 1. 13. conscience walked him in; a wicked conscience cannot do well. If your conscience be a rebel, it will not salve the matter, to say, you Quid acquiri putatur, ubi bona conscientia perditur. followed your captain's command. One may steer their course by this card, and yet be no good Pilot; there may be a natural conscience, and yet no conversion of your nature. This is too weak a ground-fill to set the fabric of grace on; conscience without the culture of heaven, will bring forth nothing but weeds; you may have confident persuasions of the rectitude of your ways, and yet continue in the contumacious perverseness of your will. 10. To hold an opinion, or to adhere to this S. 13 or that party, is not grace. Therefore Paul chides his Corinthians for their faction, that some would list themselves under Paul's colours, in opposition to Apollo; and others under Apollo's colours, in opposition to Cephas, etc. 1 Cor. 1. 12. Some made it the great part of their religion, so to cry up works as to cry down faith; against whom Paul disputeth in the Epistle to the Romans; others so to lift up saving faith, as to let down sanctifying works; against whom James disputeth in his Epistle. Creeds do not make Christians; one may be of the persuasion of this, and the other party, and yet not be partakers of true piety; one may take up a new opinion, and yet not have a new heart. The Spider may fasten upon rich hang, and yet be full of poison still. Yet this is the fairest copy, that many can produce to make out a title to the work of grace, because they are in the same vessel, upon the same stream with such and such a party: But I must tell thee, that though thou be a retainer to the camp of true Christian soldiers, and holdest with the soundest side, yet that is not grace; godliness consists in powerful workings, not in parts taking. 11. The doing of all outward things, that S. 14 a true child of God may do, is not grace: for even so far sometimes one may go that hath not grace. There may be hearing, praying, reading, conferring, , fasting, etc. and yet no grace; one that is in an estate of nature, may yet be so well mounted upon the back of more common principles, that they may be able to keep pace with the godly a great way; and may be so suited alike outwardly, that you shall hardly know the one from the other: but the King's Vita hypocritae est quaedam visio phantasmatis, quae hoc ostendit in imagine, quod non habet in veritate. daughter hath a glory within, as well as gay clothing without. When Christ told his Disciples that one of them should betray him, there was none of them suspected Judas, but said, Lord, Is it I? You may be partners in the same shop of Christianity with one that truly fears God, and act together, and yet you may be but a flash, a flourish; you may live a Saint, and die a sinner; you may have the same external complexion, but not the same internal constitution; you may say your part word for word as well as another, and yet be no true proficient; you may have the same form, and yet not the same faith. 2. Now we come to speak of those things S. 15 that are more nearly related to effectual calling, that are more like unto it then the former, but are not it; for every like is not the same. 1. There may be a feeling of sin, and yet S. 16 no faith; there may be confession of sin, and yet no conversion to God; one may be brought so far as to acknowledge their impieties, and yet never come so near as to be acquainted with true piety. Many confess they have done ill, who are not careful to do well; there may be tongue-confession without heart-contrition. Saul said, I have sinned: 1 Sam. 26. 21. Behold, I have played the fool, and have erred exceedingly: and yet he had no grace. One Nil prosunt lamenta, si replicentur peccata. may sensibly, and yet not savingly say, they are sinners; recognition of sin without reformation of life is nothing; many have stepped thus far, and yet are not got in at the narrow door; many can say this lesson perfectly, but they must turn over a new leaf before they can be sufficient Scholars. This hath too pale a look to have aught of life within. 2. One may have disquiet and terror of S. 17 conscience, and yet never be effectually called. There may be a kind of repenting, and yet no kindly returning; it may be a stormy day, and yet no right showry day; there may be an aching, and yet not altered heart; there may great pangs of spirit, and yet no parting with sin. There are those that have deep gashes in their consciences, and yet do not bleed out their bad blood; there are that have been brought into grievous straits, and yet were never brought into a gracious state: There may be attrition where there is not Attritio nullo modo potest fieri contritio. Aquin. contrition; many have been sorely amazed in their consciences, who were never savingly amended in their conversations; one may be plunged over head and ears into the bottom of the sea of vexation, and yet never be bathed in the laver of regeneration; one may be full of heart-paining dolour, and yet never attain to God-pleasing duty. Even wicked men may have undergone wearisome days and nights for their sins; your conscience hath been all on fire, and in a passion hath flown in your face; your bones have been broken, and anguish and horror hath siezed upon you for your sins; you have roared through disquietness for your transgressions, and have laboured as in the very fire for your abominations; your heart hath been lanced it may be in every quarter; but put all together, and it amounts not to effectual calling. Judas was tormented in his mind, but never turned in his manners: It is said he repent himself, Matth. 27. 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifieth the anxiety and disquiet that he found in his spirit upon the perpetration of his sin. It is a gloomy dark winter with many spirits, who never yet saw the spring of grace; the water-spouts of trouble for sin may drop, and fall upon thine head, and yet thine heart be barren and unfruitful in the grace and knowledge of Jesus Christ. 3. One may be afraid and troubled about S. 18 the committing of sin before they do commit it, and yet be without a change; one may be loath to that which yet they love; there may be found some reluctancy in the spirit, and yet at last no refusal of the sin. It troubled Herod to think of beheading John the Baptist; Mark. 6. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nay, he was very sorry; but his sorrow was not boiled to a right and due consistency: he did fear, but yet did fasten on his sin. One may go with a sorrowful countenance, and slow pace to the acting of some sins, and yet have no grace. To make a sour face at the first taste, and yet afterwards to swallow down; to be squeamish stomached at first, and afterwards, with the Ostrich, to digest iron sins, is not effectual calling. Some startle at sin for present, but soon come to settle upon it with quiet security. This or that sin may go against thy conscience, and yet thy conscience not be right: It may be thou art afraid to touch the Snake, yet makest a shift to lay it in thy bosom. That conscience that never yet saw day, may oppose the commission of sin; and he that hath no grace may shrink at the thought of some impieties. 4. One may love the truth in some sort, S. 10 and be a defender of it, and yet have no grace; one may hold with the truths of Christ, and yet not be a Christian in truth. Thus it was with Judas and Julian before his apostasy. One may stand up for the cause and worship of God with a kind of zeal, and yet have no true fire in their breasts. So did Jehu, when he said, Come with me, and see my zeal for the 2 Kings 10. 16. Lord. The stream may run swiftly, and not be fed with a spring; there may be an heat for the true Religion, and yet no life within; one may plead for the truth, and not practise the truth: those kiss truth many times, who are unwilling truth should be King; those may countenance the ways of God, who never come into the way of grace; one may be forward for God's cause, and yet may lie Errat quisquis se veritatem cognoscere putat, qui adhuc nequiter vivit. Job 15. 16. under God's curse; one may side with the truth, and yet never be sanctified by the truth. There may be a work of common vigour, and yet a want of choice virtue; one may gallop with a natural zeal, and be a leader to others, and yet gulp down sin as the Ox doth water, till they be lost themselves; zeal for the truth doth not always grow upon the stalk of grace. 5. One may wish happiness, and yet never S. 20 will holiness; many think all is well if they desire to die the death of the godly, though they care not for living their life; many long for a good ending, that never loved a good beginning; and would fain dwell with the Saints in heaven, that never forced how far distant they were from them on earth. A desire of salvation is many degrees on this side sanctification. It was Balaam's wish, Let me die the death of the righteous, and let my Numb. 23. 10. Judas 11. last end be like his: upon whom the Scripture sets the brand of impiety. He was willing to bed with the righteous, but not willing to board with them; he would willingly have tasted of their second course, but had no desire to touch their first course; he expressed his affection to their eternal gaudies, but had not appetite to their daily fare; he loved the sauce, but loathed the meat. Who is there that liveth never so ill, but would be willing to die well? If this were grace, we should have a great harvest of Saints. Heaven is the desire of many, when hell is their desert; most desire the Saints paradise, when but few care for the Saints piety; many who prosecute their sinful lusts, will yet earnestly petition for eternal life; and would fain be triumphant, that care not for being militant; he is no right soldier that would wear the crown, but is loath to fight to win the field; desires of heaven are Non impetrat a deo bonum quod poscit, qui ejus legi non obedit. in vain, unless there be duty on earth. He that loatheth grace, may yet long for glory; yet such desires pass for current coin with the unskilful multitude; and having such desires, they think that all is well with them. 6. To take delight in, and to be taken with the S. 21 preaching of the word, is not grace; there are that love preaching, and yet care not for practice; there are those who never were effectually called, that yet may account a Minister in his work, as one that sings a pleasant song; they are content to hear the word of Ezek. 33 32. God, but care not for the work of grace; the word may please their fancy, and yet not prevail with them for faith; they may delight to hear the sound, and never desire to understand the sense; they may countenance the minister, Quaerit anima verbum, evi consentiat ad correctionem. Mark 6. 20. and not consent to his message. Such an one was Herod, who feared John Baptist, and observed him, and when he heard him, he did many things, and heard him gladly; and yet lived in his sins: He heard the word, but he did not hold it. Many are taken with the parts and gifts of a Minister, and it is that string that sounds sweetliest in their ear; they may hear to fill their table-books, and never fill the tables of their heart; they may love to walk in the dew and soft showers of heavenly doctrine, and yet provide that it shall not wet them to the skin; one may delight to wait upon the best means, and yet continue in their bad manners: to be taken with the word, and not taken by the word, is not true conversion; the word may sound sweetly aloft in the ear, and never settle savingly below in the heart; it may be music to your sense, and not meat to your soul. 7. One may desire the prayers of God's S. 22 people, and yet not be a Saint; the prayers of the godly may be craved, and yet their profession may be carped at. Wicked men may beg their requests for the renewing of trouble, but not for the removing of their temper; they may desire an interest in their supplications, and yet never imitate them in their sanctification. Wretched Pharaoh desired righteous Moses to pray for him: Entreat the Lord that there be no more mighty thunderings, etc. Exod. 9 28. Moses was a great man in his books I'll warrant, and yet he was glad to make use of Moses beads. Open enemies to godliness may yet be willing to have the help of the godly; there needs no grace to make one desirous to have the Saints pass. Thus it was with Simon Magus also, who desired Peter, etc. to pray to the Lord for him, that none of those things which they had spoken might come upon him, Acts 8. 24. Those may crave the prayers of others, that never had grace to pray for themselves; others prayers, and to desire the benefit of them is good, but it is not grace. 8. Nay, even a wicked man may so far S. 23 deny himself as to justify God in his punishing dispensations: one may confess God's justice, and yet continue in an unjust estate; the heart that hath no grace may accuse itself, and excuse the Almighty; may lay the blame at its own door, and vindicate the Lord's deal, Impunitum non debet esse peccatum. and acknowledge its sufferings just, because it hath been a sinner, and yet never accept of the Spirit's motions and calls to grace. And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for; The Lord is righteous, and I Exod. 9 27. and my people are wicked. Now doth he as it were lie at God's foot, who yet had an heart that would fly in God's face; one may say they have deserved all that is come upon them, and yet never sincerely desire the spirit of grace to come unto them; one may say they are wicked in their ways, worthy of wrath, and yet never open to the Lord, nor obey his laws: many do thus stoop, when they are in the snare and fetters, who never knew what it was to be swayed by the sovereignty of grace. 9 Yet further may a wicked man go: There S. 24 may be an outward solemn mourning, and yet no inward saving melting; the eyes may open their floodgates, and yet the heart not weep carnation-tears; one may afflict themselves on fast days, and yet not affect a fast from sin. Ahab had not true grace, and yet 1 Kings 21. 29. he could grant thus much; such was his humiliation that the eye of heaven took notice of it; one may lie in sackcloth, and yet have sin lodge in the heart; there may be a bowing down the head, and yet no breaking of the Quando sic poenites, ut tibi amarum sapiat in animâ, quod ante dulce fuit in vitâ, jam tum bene ingemiscis ad Deum. heart; the outward man may be afflicted for sin, and yet the inward stand affected to sin; there may be solemnity in mourning, and yet no sanctity in the mind; one may spend themselves with fasting, praying, and weeping, and not speed the work of grace in their souls; the body may be brought down by such means, and the soul not benefited nor builded up; there may be an heavy countenance, and yet no heavenly compliance. 10. In the next place, there may be a promising S. 25 of amendment, and yet grace may never ripen in the heart; there may be heat and sap enough to bring forth blossoms, but no fruit. Thus did Pharaoh, and I will let you Exod. 9 28. go, and ye shall stay no longer. Here were good words, but no good works; saying and doing are two things. There is a fair tree that hath Natural Histor. L. Veruulam. double blossoms, but bringeth forth no fruit; many are free to promise, but fast when they come to pay; they are trees full of leaves, but no apples; they will say what God would have, and yet do as themselves list: like the son in the Gospel, that said, I go, Sir, but went Matth. 21 31. not. They are very forward for subscription, but as backward when it comes to action; one may be a Christian in tongue, and not in truth. 11. There may be amendment in some S. 26 things, and yet no grace: There may be a partial, and yet no perfect reformation; there may be a doing of something, and yet no soundness; there may be a forsaking of some sin, and not of all sin; many are better than Vitam uniuscujusque convers● & inchoatio blanda permulcet, & aspera medietas probat, & plena post perfectio roborat. Matth. 27. 3, 4, 5. they were, and yet not so good as they should be; they have their conversation something rectified, and yet their conversion is not right; they only are truly holy, that are wholly turned; there may be a facing to the right, and not a facing to the right about; there may be a vomiting up some filthiness, and yet the stomach remain filthy still. Judas brought back the 30. pieces of silver, and threw them down in the Temple of God, but brought not back his heart to lay it down at the feet of the God of the Temple. So Pharaoh at last condescended Exod. 8. 25, 28. to let the people of Israel go sacrifice in the wilderness; nay further, he gave them leave to take their little ones with them, which he denied before; and yet we cannot make out that Pharaoh was truly changed; men may leave some of their sins, and yet not Exod. 10. 8, 24. love the God of Zion; they may stop some wide gaps, and yet their hearts not be currently fenced with grace. Thus you see how much there is that is not pure gold; how many there are, who if they be weighed in right balances, will be found too light; many steps one may take, and never reach the mount of true grace: All these will prove but like waxed wings, that will melt with the Sun's heat; they look well, but they have no life in them: they bear a goodly port, but they are not the power of godliness; those that have all these qualifications, and no more, at the most are but almost Christians; how many come short of these things, and yet these things come short of grace. 2. Affirmatively: Having showed what is S. 27 not effectual calling, now we come to show what it is; and that two ways. 1. Relatively, by way of opposition. 2. Absolutely, by way of position. 1. Relatively; we shall show what it is in opposition to those things that are not it. S. 28 1. And first, in opposition to those things S. 29 that are of the first rank. 2. And secondly, in opposition to those things that are of the second rank. 1. For things of the first rank; some of them, 1. Not gifts, but grace and sanctity in heart S. 30 and life are effectual calling, and signs thereof; Bonum gratiae unius est majus bono naturae totius universi. Aquin. not common, but special and saving gifts; an ounce of true holiness, is worth pounds of eminent gifts; not good gifts, but the gift of good: a little true humility in the heart, is more worth than a great deal of knowledge in the Non dona, sed bona. head; a stammering prayer coming from grace in the heart, is more pleasing to God than that which is more eloquent, and hath no grace in it. Though a soul cannot pray as it should do, though it cannot speak but sigh, yet if it proceed from the spirit, it is acceptable to Rom. 8. 26. God. The widows two mites were more than the great offerings; the little grace that the Luke 21. 4. righteous have, is better than the rich gifts that the wicked may have; a drop of true grace is better than an ocean of common talents; a lark is worth a kite. 2. Not confidences of any kind, but true joy discovers effectual calling. 1. Such joy as proceeds from sorrow: Assurances S. 31 are more strongly built, when founded Fit plerumque ut in ipsis piis fletibus gaudii claritas erumpat. John 16. 20. Mat. 5. 4. in the depth of humiliation. Music yields the sweetest strains upon the water: saving and sanctifying comforts have usually a sable usher. You shall be sorrowful, but your sorrow shall be turned into joy. Blessed are they that mourn, for they shall be comforted. 2. Such as is in the use of Sacraments, word, prayer, and the exercise of graces, or else it is S. 32 naught. The triumphing of the wicked is short, Job 20. 5. etc. The joy of many comes in at a wrong door: true spiritual mirth always loves to make use of spiritual means; to contemn the ordinances, and yet have strong confidences and presumptions, is sadly to be suspected. If the fire be not fed by this fuel, it is a sign it was never fetched from heaven; the stream of true joy runs always in the channel of duties and ordinances. 3. Not to go according to conscience simply, S. 33 but to go according to it as guided and enlightened by the word and spirit, is effectual calling. There is but one Lawgiver, and Jam. 4. 12. that is God; the legislative power is not in conscience; if conscience receive not its law Regula regulata priusquam regulans. Conscientia bona est aula Dei, habitaculum spiritus S. from God, it cannot rule thee rightly; conscience must be ruled before it can rule; if the conscience be not good, God keeps not his court, nor hath the spirit its mansion in thy mind. Conscience in God's people, in the effectually called, is not Lord paramount, but acknowledgeth itself to be under the power of heaven. 4. Not to take up this or that opinion, etc. S. 34 but to adhere to Christ, to be of his mind and party, is effectual calling. Let the same mind Phil. 2. 5. be in you which was in Christ. Christian's must 1 Cor. 11. 1. be followers of Christ, but of others no further Ego sum via, veritas, & vita, tanquam diceret, qua vis ire? ego sum via: quo vis ire? ego sum veritas: ubi vis permanere? ego sum vita. than they follow Christ; they are to wear the livery of Christ. He is a true Saint that truly sides with Christ; it matters not who are file-leaders, and of the foremost rank of this & that way, if Christ as Captain go not before. Parts taking is but faction, Christ-owning is true faith. He is the way, the truth, and the life, as he hath said, John 14. 6. To imitate Christ in his words and works is true grace. He is the great Apostle, and high Priest of our profession, Herald b 3. 1. As they said, We know no King but Caesar: so saith a gracious soul, I know no King but Christ: Him I desire to own for my Lord and Master. 2. For those things that are of the second rank. 1. Not confession of sin with the tongue, but S. 35 confession of sin in truth argueth effectual calling; the mind must bear a part in it as well as the mouth; a noise may strike the ear Confessio peccatorum in cord ante quam os petat, exauditur. Psal. 51. 17. Hos. 7. 14. and never affect the mind; so it may be in this case; if the heart say not Amen, it is nothing; the tongue is to be the heart's 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; Manassehs 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, etc. 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 venom that is in sin. 4. An heart effectually called, loveth the S. 38 truth for itself, because it is like God, who is truth itself; 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 than he would have reform 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 requesting; 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 deal, 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 itself, 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 stroke is off, as well as when the stroke 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 Onion, when their rocky hearts do not melt; many mourn in habit for their dead friends, and it may be Non discordet cor tuum a fancy tuâ. rejoice in heart: But it is not so with such a soul; but when it addresses itself 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 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 seethe 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 itself 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 choose; every commandment was a sweet smelling flower to them, and with delight worn in their bosom: a godly heart doth not harbour any sin, nor hid 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 show 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 bosom 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. Settling. 5. Submitting. 1. Sight. Hast thou ever seen thy sins? Hast S. 47 thou such clear eyesight as to distinguish good from evil, and evil from good? Have you viewed yourself 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 Erratas 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 plaster 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 peacemaker between God and thee? 4. Settling. Hast thou settled thyself upon the S. 50 foundation? art thou built upon the rock Christ? Hast thou rolled thyself upon him by faith? Hast thou forsaken thyself and fastened upon the Son of God? Hast cast thyself into his arms? dost lean thyself upon his righteousness? dost thou give up thyself 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 thyself with and upon him? Si cibum quaeris, Christus alimentum est. Dost feed upon this bread of life by true justifying faith? Dost stay thyself 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, Christ, 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 hypocrisy. 9 Resisting custom. 10. Prising 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 soldier from his spiritual cradle; he is born in the field, and for the field. Hence the Scripture speaks of spiritual armour, The flesh lusteth against the spirit, and the spirit lusteth Gal. 5. 17. against the flesh, and these contrary the one to the other: even as fire and water, heat and cold. They swell at, and look big one upon another, there being an irreconcilable antipathy between them. They are like enemies, keeping garrison within a little one of another, who are continually alaruming and beating up each others quarters. As it is said in 1 Sam. 14. 52. That there was sore war against the Philistines all the days of Saul. So it may be said in this case, there is sore war against sin all the days of grace, after that once comes to king it in the soul. These will struggle in the womb. As she said, The Philistines are upon thee Samson; so may be it said here, sin is upon thee grace, and grace is upon thee sin; grace is no coward, but will at sin again and again, and hunt it out of every corner; for sin will lift up his hand, and be treacherously acting, now grace cannot bear this. 1. Ob. But some may say, there is a combat S. 55 and fight with sin, even in a natural man, how then can this be a sign of effectual calling? Sol. The conflict in such is between the will and understanding: The war is between natural conscience commonly enlightened, and the affections and desires of the soul: They would embrace this and the other object, which Video meliora proboque, deteriora sequor. the understanding judgeth not meet; and hence comes the broil; as she in the Poet said, I see that which is good, yet settle upon that which is bad. 2. Ob. Yet further, some will say, how shall I S. 56 know the one from the other? namely, that combat which is in the godly, from that which is in the S. 57 ungodly. Quando timore poenae, non amore justitiae fit bonum, nondum bene fit▪ bonum. Sol. There are these marks whereby it may be known whether thou fight under Christ's banner or no. 1. In the wicked this combat proceeds from servile fear; as an horse will strive against his sluggishness, and mend his pace for fear of the spur or whip, and not out of respect to his master; so do the wicked. So it was with the Colonists that the King of Assyria sent to inhabit Samaria; the fear of the Lions made 2 Kings 17. 25, 32. them amend their manners; they were driven not drawn to their partial outward reformation. In God's people this opposing sin is from a filial fear, and springs from a childlike awe of, and respect to their father, though they see no rod in his hand. They fear this glorious and fearful name, The Lord our God; they fear Deut. 28. 58. him because he is their God as well as because he is the Lord. The constellations of God's attributes, viz. justice, power, infiniteness, wisdom, patience, love, hath an influence upon them, to work in them a well tempered fear, which furnisheth and fortifieth their spirits to the resisting their spiritual enemies. 2. This strife in the wicked is usually against S. 58 gross sins; as Judas repent him after a sort, of his treachery; notorious sins make their consciences to startle, when they will not so much as move a finger against lesser sins, and such as are of common and daily infirmities: at the noise of foreign invasions, and strange sins, it may be they will cry, Arm, arm; but for all domestic and homebred divisions, they can sleep securely though the enemy beset their house round about. It may be they bid some defiance to such sins as march in the head of the troop, but as for meaner sins, that bring up the rear, they hold a confederacy and league with them; but as for the godly soul, it fighteth against a common soldier as well as a chief commander. 3. They go on in their practice of wickedness S. 59 notwithstanding; they may strike a blow, Qui pectus suum tundit, & se non corrigit, peccata solidat, non tollit. but soon cry quarter, and make peace; they make a flourishing offer, but no furious onset: though their conscience may kick at sin, yet they will try to swallow it; they do not overcome, but are overcome; they and their sins may seemingly be foes, but they are suddenly friends again: but so it is not with one that is effectually called; he dares not have any league with his enemy; he and his sins have such a feud, that they part: the doing or not doing a 1 John 3. 9, 10. sin, is the badge whereby the one are known from the other; and though a godly man may be foiled in his wrestling, yet he doth not so fall as not to recover; and though he may be cast by a sin, yet he doth not continue in it. 4. The wicked seek the repression only, and S. 60 not the confusion, the kerbing, and not the kill, the restraining, not the ruining, the taming, not the taking away their sins and lusts. If they can but keep them from running abroad in the action, they will give them good entertainment at home in the disposition. An horse may be restrained by the curb, and yet have a mind to be flinging and flying out. A watercourse may be stayed by a bank, and yet have a propensity to run over: even so it is with the wicked in reference to sin; they lop the branch, but never look after the root; so they can but quench and damp the fire for the present, they care for no more; but the godly seek the mortification and plucking of sin up by the roots; they seek not only to cut off the hand, but also to kill the heart of sin. Mortify therefore your members that are on earth, is the Apostle's counsel, Col. 3. 5. The wicked snuff the candle, the godly extinguish and put it out: a godly soul vows the death and destruction of its sins, and would have the heart blood of them, will give them no quarter. 2. Impartial prosecution. The soul that is S. 61 effectually called is impartial towards sin; it doth not prise some, and part with others; it hath not a confederacy with some because advantageous, and a combat with others because abominable; it doth not favour this because attended by profit, nor frown on that because allied to poverty; it doth not savour one sin because more sweet, nor disrelish another because more sour; it is sufficient it is sin, it matters not with them what it can say for itself: though constitution and custom, gain and glory, profit and pleasure, delight and dignity should stand up as advocates, and plead in the behalf of such and such a sin, yet its ears would be deaf to their insinuating oratory; though it were the signet on its right hand, yet it would cast it away; though it were their dear darling minion sin, yet it would thrust it out of doors. As Jephthah said in another case, Whatsoever cometh 1 Sam. 14. 39 first out of mine house, I will offer it to the Lord. So saith such a soul in this case, whatsoever sin I find, have at it; I will spare neither one nor other, little nor great. But this will not an ungodly man do; he may defy some sins, and delight in others. Herod did spit out some evils, but his incest was too sweet a morsel to be forced out of his mouth: a godly soul looketh upon sin as sin, and so comes to hate it with a perfect hatred. I hate every false way, saith Psal. 119. 104. David: Mark, every false way. Partiality towards sin argues an unsanctified heart, that yet delights in sin. 3. A tender conscience. They that are effectually S. 62 called, have hearts afraid of sin, ready to Semper conscientia servi Dei humilis esse debet, & tristis. relent and melt at the occasion of sin or judgement; their hearts are like the thin ice of a small frost, which a small weight will break: over the heart of an ungodly wretch you may drive cartload of sin, and never make him bend under the burden: let whole volleys of comminations be discharged against him, he startles no more than a man wholly deaf at the noise of thunder; common ordinary sins they can swallow and make no bones of them; they laugh at the rattling and shaking of the spear; and account denuntiations of woe things not to be much feared. But it is far otherwise with a godly soul; it is all on a sweat at the thoughts of putting forth its hand, though but to a small sin; and is so straitlaced, that it cannot endure that sin should put its hand, or one of its fingers between: It is afraid of those sins which like thorns rend the skin of Christ, as well as those which like spears pierce his sides. I hate vain thoughts, saith David: though but thoughts, and Psal. 119. 113. those but vain; a very little matter will soon make such an one's conscience to bleed; they are very scrupulous about sin; they are also afraid of God's judgements: when the Lion of Psal. 119. 120. the tribe of Judah roars they tremble; nay, when they see their heavenly father beating any of their brethren, it makes them stand quivering and shaking all the while; if threatened, they weep like tender hearted children. A tender conscience is a companion of true conversion; a mended heart is a melting heart. It is like Josiah, whose heart and conscience the 2 Chron. 34. 27. Lord commends for the tenderness and softness of it: relenting affections, and renewed dispositions are pairs; search thine own heart concerning this temper; neither great nor little sins it may be scare thee; thou canst not melt for a small miscarriage; if thou canst mourn for mighty transgressions that is all: Thou dost not shake at the hearing of God's chiding; if so, thou art not effectually called. 4. Timely caution. Such have an heart so set S. 63 against sin, that they are careful to avoid temptations and occasions thereto; where grace is, they eat sin not only in the performance, but also in the preparative; not only in the device of it, but also in the desire to it; not only: in the act, but in the allurement; they know that Dum parvus est hostis interfice, ut nequitia elidatur in semine. sinful occasions are the high way to sinful actions; they eat the scouts, that they fall not into the hands of their spiritual enemies. The Israelites might not marry with the sons and daughters of the Canaanites, for fear of drawing their hearts from God; if the soul of a Saint be subject to such and such a sin in action, it shuns it in cogitation. Job made a covenant with his Job 31. 1. Psal. 39 1. eyes, and David with his tongue. Saints are careful to keep the powder and the match asunder; and the spark from the tinder; if they be more prone to be proud of any external accommodations, they labour to deaden their affections to all temporal contentments; if passionate, they labour to avoid all occasions of anger. As one Cotys an Heathen, of whom I Plut. Mor. have read, when his friend gave him a present of earthen pots and vessels curiously made, but very brittle, broke them all to pieces presently lest if his servants should casually break any of them, he should be too angry, for he was naturally choleric. Much more than should a Christian do so; he carefully observeth his natural inclination, that he may more vigorously oppose suitable temptations. But thou thrustest thyself upon the mouth of the canon, and comest near to the snare; thou fliest too near the candle, that it is no wonder if thou be caught, and thy wings burnt; this argues thou hast not grace. 2. Obeying the Spirit. Where there is converting S. 64 sanctification in the spirit, there is cordial resignation to the Spirit: those that are truly changed by the Spirit, do throughly comply with the Spirit: If that call they come; they give up themselves to it, not only at first in conversion, but also afterwards in the whole course of their conversation; they acknowledge it to be their Lord, and accept of it for their leader; they march under its conduct, and are Sanctum semper opus in me spira, ut cogitem, compelle, ut faciam. Cant. 1. 4. willing to follow it as their commander: If the Spirit say the word, they presently set upon the work. They say with the Spouse, Draw us, we will run after thee. They are like the Centurion's servants, if the Spirit say, Go, they go; if it say, Come, they come; if it say, Run, they run; if it say, Do this, they do it: but as for thee it is far otherwise. The Spirit hath called to mortification of thy sin, opposition against thy lust, elevation of thine heart; to renovation of repentance, to actions of faith, to resolution of thy will; but alas, though the Spirit call, yet thou dost not hear, or if hear, yet not regard. Where there is grace, they obey the Spirit's calls, though contrary to flesh and blood; but thou art as cross to the Spirit as may be; you can yet remember the time when the Spirit spoke to you, persuaded and entreated you; and yet you have snuffed at its motions: It hath called you to diligence in duty, perseverance in prayer, heart-workings in hearing the word; but you choose to be ruled rather by the list of your own mind, than the law of the Spirit's mouth; your cross spirit hath countermanded God's holy spirit: It hath dissuaded you from your sin, sought to wean you from your wickedness, but you have been refractory: but a gracious heart listeneth for the voice of the Spirit, and when it calleth, saith, Here am I; like a diligent scholar, that willingly regards his Master's word. The Spirit's words are welcome, its motions are music, its commands contenting unto those that are effectually called. If the Spirit call at high midnight, they are 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 loath 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 metal should be tried by a true touchstone; 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 oil. 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 than 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 shows you are not in an estate of grace. 4. Confiding with fear. The spiritual confidences S. 66 of such are mixed with spiritual fear; their hopes are not haughty presumptions, but humble expectations; the flower of their assurance is beset with thorns of jealousy; 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 men's 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 symptoms 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 emblem 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 centre; 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 music: Phil. 19 so do these the music 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 breasts. 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 loadstone 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 Angels; he is like the Sovereign 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 virgins. 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 than their heart-love to him: but thou hast no love to Christ, thou wilt not part with aught 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 complimental, 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 Sunshine to play in, but to work in: but as for thee, thy confidences putrify 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 thyself, 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 Almanac; it is one of the Devil's Erratas. 8. Hating hypocrisy. 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 hypocrisy goeth most against their stomaches; 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 feigned 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 show, they have substance too; if they were anatomised, 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, etc. 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 thyself. 9 Resisting custom. 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 choose the straight way, though they find no company; their minds are contrary to the manners, their courses to the customs, their ways to the works, their garb to the guise of the generality of the world. Saints are singular; other men's 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 westward, these eastward; 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 crowds there are in the way of vanity, these are content to go single in the way of virtue; 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. Prising communion. Lastly, they S. 80 make the enjoyment of God and Christ their summum bonum, their chief good, and prise 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 pant 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 men's thoughts, affections, labours are about transitory things; and that whereabout men lay out the choice of their intentions and endeavours, 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 is of very great concernment, to know whether or no we be truly converted. I request you, my dear friends, to set upon this work speedily and seriously, delay it not a moment; pray to God to teach you spiritual Arithmetic, that you may know how rightly to cast up your souls account; and if upon due search you find yourselves effectually called, then listen especially to the first part of the ensuing and last use; and if you find yourselves uncalled, lend an ear and an eye heedfully to the latter part of it. CHAP. VII. 6. Use for exhortation. THere remains yet a further improvement S. 1 of this doctrine, which is by way of counsel and persuasion, and that to two sorts. 1. Gracious ones. Or, 1. The godly. 2. Graceless ones. Or, 2. The ungodly. 1. To gracious ones, and such as are effectually S. 2 called; and I shall persuade such to these two things, 1. Thankfulness to their heavenly Father. 2. Faithfulness to their earthly Friends. 1. To thankfulness to their heavenly Father. If God do effectually call his predestinate, S. 3 and you can make out you are so called, O Gratias agere Deo possumus, refer non possumus. forget not the great duty of gratitude that lieth upon you: Though you be unable to pay God for what he hath done, yet be not unmindful to praise him for it. Let him have the songs of Zion, who hath saved you from your sins; God hath brought you into an estate of holiness, be much therefore in the returns of Hallelujahs. Say as David, My soul, praise thou the Lord, and all that is within Psal. 103. 1. me praise his holy name. Be much in Psalming his praise. Learn of Paul, to give thanks Col. 1. 12, 13. unto the father, who hath delivered thee from the power of darkness, and hath translated thee into the Kingdom of his dear Son. There is great reason there should be glory to God on high, because of his good will to thee a sinful creature; you cannot give too great thanks, for whom God hath done so great things; and that the music may be the more melodious, let the consort be maintained upon these three strings, viz. 1. Thoughts. 2. Words. 3. Works. 1. Let your thoughts be grateful; let S. 4 gratitude be engraven on the thoughts of your soul; the Lord is in your heart by sanctification, let him be there also by admiration; his thoughts have been upon you for your good, let your thoughts be upon him for his glory; and let them be swallowed up in the consideration of the work of conversion. Luke 1. 43. Psa. 48. 9 Optima beneficiorum custos, est ipsa memoria beneficiorum. And as she wondered that the Mother of her Lord should come to her; so do thou, that the Lord himself vouchsafeth thus to visit thee. Christian's should think of Christ's loving kindness in the midst of his Temple; spiritual renovation should be followed by serious recordation; carnal men's thoughts are taken up in contemplating their external accommodations; why should not a Christians heart be taken up in considering their internal advantages? Tho. Anello, that made an insurrection in Naples, some 8. years since, could hardly sleep for thinking of his greatness; how much more shouldest thou be transported with thoughts of God's graciousness? Wonder at his work, admire him for admitting thee into his bosom, adore him for adoption. Thou mayst well be at a loss in thy cogitations, who hadst been lost in thy transgressions, if he had not caused thee to live by conversion. 2. Let your words be the trumpet of his S. 5 praise. In his Temple doth every one speak of his glory. Tell how he taught thee the truth; Psal. 29. 9 speak how he saved thee from thy sins; declare how he delivered thee from spiritual death. Come and hear all ye that fear the Lord, and Psal. 66. 16. Quid melius & animo geramus, & ore promamus, & calamo explanemus, quam Deo gratis? Psal. 149. 6, 6. I will declare what he hath done for my soul. Let others know what God hath done for thee; let it not be confined within the narrow compass of thine own breast, but let thy mouth be a means to convey it from thy heart to others heads; especially communicate it to the Saints, to those that are in the same predicament of grace with thyself. Sing aloud upon thy bed, and let the high praises of God be in thy mouth. The Lord hath turned thee from sin to grace, there is reason therefore thy tongue should be tuned to his glory: say, truly I was a vile sinner, but the Lord through his grace hath planted in me the seeds of virtue; I was nigh to perishing and destruction, but the Lord prevented me with pity and deliverance; let the glory of the Lord due to him for the conquering of your sins be born in triumph in the open chariot of sincere and serious expression. 3. Let your works also be the Heralds of S. 6 his praise; not only speak, but do thankfulness; if only oral and not real, it is but complimental gratitude; it may be in the tongue and not in truth; it may be in words, but is not of worth unless it be also in works; let thankfulness be impressed and stamped upon your actions; let them bear the image and character of your grateful mind; grateful works from man suit well with a gracious work from God; which are these three especially, 1. An humble abasement. 2. An heavenly improvement. 3. An holy deportment. 1. An humble abasement. Walk self denyingly S. 7 and humbly with thy God: when Saints bear a low sail, they acknowledge their Father's gracious sovereignty; God's honour is most advanced, when his people's hearts are most abased; holy ones are called humble ones in Scripture; of all the spiritual clothing in the Saint's wardrobe, humility best becomes Nihil excelsius humilitate. them next to Christ's righteousness, and speaks much the glory of their God: what have they that they have not received? therefore they should lie low in their own eyes: self-denegation is their Saviour's exaltation; humble souls are an ornament to their Father's house. 2. An heavenly improvement. Improve S. 8 and increase your talon of effectual calling; stir up the gift of God that is in you; husband your stock to purpose. Take Peter's counsel, Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Now you have 2 Pet. 3. 18. a principle do not let it lie dead; manage it to the main end; draw it out into act; receive not the grace of God in vain: you know the doom of the idle servant, that did not trade with his talon. 3. An holy deportment. Live like a Saint; S. 9 let saving conversion be known by a suitable conversation; let your do be answerable to effectual calling. I beseech you, with Paul, to walk worthy of the vocation wherewith ye Ephes 4. 1. Matth. 21. 30. are called. Be not like that son in Matthew, that said, I go, Sir; but went not. Fight in the field against sin, as those that have taken the Lord's press-money; stand fast in the faith, against winds and storms, as those that are rooted in Christ; if you profess yourself to be a Saint by calling, and not by carriage, if you profess to be converted by the work of God, and be not conformed to the word of God, what is it? In all carry yourself as one that is born of God, as one that is governed by the Spirit. 2. Faithfulness to their earthly friends. You that have grace, and are effectually called, look after your relations and friends, families, S. 10 and company, doing what in you lieth that they may be effectually called; as ye are one flesh, so endeavour that ye may be one spirit. There is no right love if it be not demonstrated by a spiritual care; you that are alive by grace, O put on bowels of compassion towards your friends and acquaintance that are dead in sin. Do these three things for them, 1. Pity them. 2. Pray for them. 3. Preach to them. 1. Pity them. Bemoan and bewail their S. 11 condition. Say with the Church in the Canticles, We have a little sister, and she hath no breasts; Cant. 8. 8. what shall we do for our sister in the day when she shall be spoken for? Say, I have a father, brother, sister, mother, husband, wife, cousin, etc. that are dear to me, but I cannot perceive they are dear to God; my loving friends, but they have no living faith. It is reported Plut. Mor. of the Egyptians, Lybians, etc. that when their friends die, they go down into the caves of the earth, and deprive themselves of the light of the Sun, because their dead friends enjoy Nihil ad misericordiam sic inclinat, atque proprii periculi cogitatio. it not. So do thou pity the condition of any belonging to thee, that are in spiritual darkness; it is a condition to be condoled, a misery to be mourned over; none can tell the greatness of the misery, but those that have tasted the goodness of mercy. 2. Pray for them. Be often at the throne S. 12 of grace for your friends that have no grace; their state is such, that there is need for them to be spoken for to the King of heaven. One Xenophon, in Plutarch, said, He never prayed that his son Gryllus might be long lived, but that he might be a good man. How much more should Saints thus pray for their relations and friends, of one kind or other. There are many that own much to the prayers of their pious parents and friends; say, Lord, make all mine to be thine; let winged prayers make haste to heaven gates on the errand of your dear friends souls: Real petitions may Oratio pura vacua non redibit. be means to bring your friends to religious profession. 3. Preach to them. I mean private teaching S. 13 and counsel, according to the sphere wherein God hath set you. Teach your children, Deut. 6. 7. admonish your friends, exhort your acquaintance. God makes counsel sometimes a means of conversion; & savoury admonition a means of the souls alteration; do not spare right words, it may please God to enliven them with force and virtue. 2. To graceless ones, and such as are not S. 14 effectually called. Be you persuaded to look out for effectual calling, and seek after it; spread all your sails, and flee away as fast from a natural condition as you can; there is no safety in sitting still on nature's seat. Ob. But thou wilt say, There are so many S. 15 sides and Sects, I know not what to do. Sol. Many indeed will be of one religion, because there are so many. I shall here give two answers 1. Answ. Thou mayst be of every part in a good sense. 1. Thou mayst be a royalist for the King Christ, and yet a Saint, Psal. 24. 7, 8, 9, 10. 2. Episcopal: the word signifies to oversee: thou must oversee and watch thine heart with all diligence. 3. Parliamentarian; Thou mayst be one of, and for the assembly of the first born, Heb. 12. 23. 4. Presbyterian; the word signifies elder: so be thou an elder in regard of grace, a grown man, Ephes. 4. 13. 5. Independent; viz. upon all sublunary things, and depend only upon God, Psal. 73. 25. 6. Anabaptist; labour for a rebaptisation for thyself and thine with the holy Ghost. 7. Antinomian; by the works of the Law shall none be justified. 8. You may be of the family of love; be much in love, Rom. 13. 8. 9 A Libertine; Rom. 6. 18. the Lord in mercy make thee such. 10. A Perfectionist; 2 Cor. 7. 1. 11. A Pointer; Let all thine actions aim at Christ; point at thy sins, let thy finger be upon the sore; keep to sound points and doctrines; let them be founded upon Scripture; for if the points you hold be not tagged with Scripture authority, they will ravel out. 12. An Antitrinitarian; adore not the world's trinity of profit, pleasure, and preferment. 13. A Separatist; viz. from sin, 2 Cor. 6. 17. 14. A Seeker; Isa. 55. 6. 15. A Shaker, or Quaker; Hab. 3. 16. Psal. 119. 120. Tremble at the thought of God's justice and power. 16. An high Attainer; Phil. 3. 12, 14. labour after great things. 17. A Ranter; hast a mind to curse and swear? do it spiritually. Neh. 10. 29. Psal. 119. 106. or to be drunk, be so spiritually. Psal. 36. 8. the word signifies they shall be drunk with the fatness, etc. Ephes. 5. 18. 2. Answ. The more and the greater diversity of opinions and ways there are, the more cautelous and careful thou oughtest to be to look after the right establishment of thy soul with grace. Therefore notwithstanding look after effectual calling: and as, John 7. 37. on the last day of the feast, our Saviour cried more earnestly, so do I the more press this upon you, this being the last day of speaking to this subject. One of the Chamberlains of the King of Persia used to say to him every morning, as he entered into his chamber, Arise, my Lord, and have regard to those affairs for which the great God would have you to provide. So say I to you, Bestir you for the work of effectual calling, for this is the will of God, even your sanctification. Oh, let me prevail with you in the name of Christ, it may be the last that I shall propound, and the last that you shall hear. What should you look after if not spiritual life? what should you seek if not sanctity? care for if not calling? I shall back this use, and so conclude all with these three things, 1. Means. 2. Manner. 3. Motive. Means. The means I propound shall be by way of 1. Counsel. 2. Caution. 1. Counsel. Make constant and conscionable S. 16 use of the ordinances of God, reading, hearing, prayer, meditation, conference. Read the Scriptures and good books daily; hear good Sermons diligently; pray devoutly, and say, Lord, file off the too willing chains of my captivity. Take words with you, as Hos. 14. 2. Quamdiu quis permistus est turbis, non vacat soli Deo. Hosea directs; meditate duly on spiritual concernments on thy souls condition. Be therefore retired sometimes, for solitariness is the nurse of contemplation. Ob. 1. But thou wilt say, I can do nothing. Sol. Be not like the Poeonians, that would S. 17 not so much as break down a bridge to hinder Darius his passage, though they were his vassals. It is true, thou canst not make thyself whole, yet thou mayst do as the impotent man did, lay thyself at the pool; thou mayst be in God's way; thou mayst read, hear, etc. The Mariner can make neither wind nor tide, yet he goes down and waiteth for both. Though thou canst not turn thyself, yet thou mayst desire Christ to tough thee at his royal stern. That thou mayst be launched and thrust forth into this sea of ordinances, duties, and endeavours, consider 1. The say of God. 2. The success of the godly. 1. The say of God by way of 1. Precept. 2. Promise. 1. Precept. It is the command of God to give all diligence to make thy calling sure, as S. 18 well by first acceptance, as following assurance; as well by conversion as confirmation; he hath bidden thee use these helps, and thou oughtest to obey his command; if he bid thee let down thy net, do not refuse it; regard not Jussa sine culpâ non negliguntur. objections of improbability, or impossibility: Do as he requires, thou mayst catch something. 2. Promise. As his command is upon thee S. 19 to compel thee, so his promise is before thee to countenance thee: he hath said, Seek, and Mat. 6. 7. ye shall find, etc. and God's promises should be seeds of obedience to his commands. 2. The success of the godly. Others have S. 20 met with God in this way, and why not thou? Samuel, while in God's courts, had God's call 1 Sam. 3. to his confirmation. Simeon, while in the Temple, met with Christ in his consolation. So the Disciples, after Christ's ascension, while Acts 2. begin. they were waiting, found the Spirit working. Ob. But thou wilt say, What can ordinances S. 21 do? can they give grace? Sol. No; yet they are helps; though they be not masters of grace, yet they are means to it: they are like oils, which having no smell of their own, perfumers use in the making of Plutarch. their odours and precious ointments. They are like the Ark, which though it were not the Numb. 10. 33. resting place, yet went before the people to seek it out for them. They are like John Baptist, who was not Christ himself, but his 1 John 20. 23. harbinger. 2. Caution. And here take heed of two things, 1. Satanical delusions. 2. Sinful communion. 1. Satanical delusions. The Devil, like S. 22 Antiochus, destroys many by false peace. Dan. 8. 25. When we have more than ordinary tempests, we are ready to think the Devil hath an hand in them; but undoubtedly he hath an hand in the calms that are in the breasts of natural people: despair may have slainits thousands, but presumption hath slain its ten thousands. More birds are caught with lime-twigs, they say, than are killed by the fowler's piece. It will never be well so long as you think all is well. 2. Sinful communion. Avoid evil society; S. 23 take heed of much drink and drinking company. Sampson's mother was forbidden to Judg. 13. 4, 5. drink wine or strong drink, while she carried him in her womb. Some think the reason of that to be, because much strong drink withers the child in the mother's womb. So will it do by all good motions, if thou be immoderate that way. It will be like the Dodonean well, that will Elristus est daemon sponte in animum admissus. quench a burning torch: Thereby you make the devil an inmate, and so keep out grace. Take heed of bad companions, of what strain soever they be. 2. Manner. And that is three fold, 1. Seriousness. 2. Soundness. 3. Speediness 1. Seriousness. Be serious in this work; be not like the Athenians, at whom one laughed because S. 24 they were serious and earnest about plays and shows. How may are serious in trifles, and slighty in weighty things? trifles will hardly prove tumets. 2. Soundness. See that your work be perfect, be S. 25 not an half Christian. Once a child in Spain, Rev. 3. 2. when it was coming out of its mother's womb returned thither again. Let it not be so with thee; when thou hast put thine hand to the plough, do not look back again for all the world: see that your calling be indeed effectual and to the purpose. 3. Speediness. Set about this work betimes; S. 26 even now, while thou art reading these lines; many think of it, when it is too late; many are destroyed through delays. Those that Eccles. 12. 1. would be good truly must be good timely. 3. Motive. And that shall be but one, viz. S. 27 Necessity. Consider how necessary it is to be made new; without regeneration to solid Ab omni nequitia mundum necesse est esse, qui cupit regnare cum Christo. piety, there can be no restauration to spiritual peace: as the Oracle told a people once, so tell I you, if you would have peace for the future, you must for the present have war with your sins by conversion-conflicts. No true security without through sanctity; no heaven without holiness; no salvation without sanctification. Phocas, thinking to secure himself with his high built walls, after he had killed Mauritius, heard a voice saying, that sin within would undermine all: So, though thou be compassed about with natural and temporal good things, they are but weak rampiers; sin in thine heart will be thy mine; if thou have not grace, thou canst not possibly have glory. I conclude all I have spoken in Moses his S. 28 words, Set your hearts unto all the words which I testify among you this day, for it is not a vain Deut. 32. 46, 47. thing for you; because it is your life. Oh that the Lord would write them on your minds, and work them into your hearts; that through his mercy and might, his goodness and greatness, they may be means of affecting your souls, of effecting this work of effectual calling upon your whole man; which shall be a crown of rejoicing to me, of true comfort to you; and that which is above, over, and the end of all, of eternal glory to the Lord, Amen. FINIS. The Contents of this Book. The first Part. CHap. 1. The Proem or Entrance page 1 Sect. 1. The dependence and coherence of the words p. 1, 2 Sect. 2. The explication and division of the words p. 2, 3 Sect. 3. The Doctrine raised from the words p. ibid. Chap. 2. 1 Of the kinds of Calling p. 4 Chap. 3. 2 What this Calling is p. 6 Chap. 4. 3 The parts of this Calling; and they are p. 9 Sect. 1. Tending or reaching out Sect. 2. Taking or receiving in p. 10 Chap. 5. 4 What is done in this effectual calling; or what parts are wrought upon p. 12 Sect. 1. The wit or the head p. ibid. Sect. 2. The will or the heart p. 13 Chap. 6. 5 What graces first put forth themselves p. 14 Sect. 1. Relying, or faith p. 15 Sect. 2. Relenting, or repentance p. 16 Chap. 7. 6 The degrees and steps whereby this work is carried on p. 17 Sect. 1. Cognition or knowledge of the Law p. 18 Sect. 2. Comparation, or the souls comparing itself with the Law p. 19 Sect. 3. Apprehension 1 of the evil of its ways p. 20 Sect. 4. 2 Apprehension of its lost condition p. 21 Sect. 5. 4 Lamentation, or legal sorrow for sin p. 22 Sect. 6. 5 Persuasion that its sins are pardonable p. 23 Sect. 7. 6 Anhelation, or panting after Christ p. 24. Sect. 8. 7 Application of Christ by the spirit p. 26 Sect. 9 8 Humiliation the first part of Gospel-repentance, following the first and direct act of faith p. 27 Sect. 10. 9 Resolution, giving up itself wholly to the Lord p. 28 Sect. 11. 10 Manifestation, or a sense of pardoning love p. 29 Sect. 12. 11 Contrition, the second part of Gospel-sorrow, following the second and reflex act of Faith p. 31 Sect. 13. 12 Conversation, the soul acts for God, walking in the ways of holiness p. 32 Chap. 8. Sect. 1. The concomitants and consequences of effectual calling is 1 spiritual life p. 35 Sect. 2. Liberty p. 37. Sect. 3. Fellowship with Christ p. 39 Sect. 4. Adhering to the truth p. 42 Sect. 5. Justification p. 45 Sect. 6. Adoption p. 47 Sect. 7. Sanctification p. 49 Sect. 8. Afflictions p. 51 Sect. 9 Perseverance p. 53 Sect. 10. Glorification p. 56 Chap. 9 8 The subject of effectual calling, or whom God doth call p. 58 Sect. 1. His Elect p. ibid. Sect. 2. Some of all sorts p. 60 Sect. 3. Mostly and usually the inferior sort p. 61 Chap. 10. 9 The time of effectual calling; when God doth call Sect. 1. More generally in the time of this life p. 65 Sect. 2. More especially in the time of youth p. 66 3 Reasons thereof Sect. 3. 1 The excellency of firstlings p. 68 Sect. 4. 2 The probability of a change p. 70 Sect. 5. 3 The necessity of service p. 72 Chap. 11. 10 The means whereby the Lord doth call p. 74 Sect. 1. By his works and providences p. ibid. Sect. 2. 1 By providing yoak-fellows p. 75 Sect. 3. 2 By granting good education p. 77 Sect. 4. 3 By procuring services p. 81 Sect. 5. 4 By ordering their station p. 83 Sect. 6. 5 By prolonging their days p. 84 Sect. 7. 6 By giving good acquaintance p. 87 Sect. 8. 7 By afflicting their persons p. 89 Sect. 9 2 By his word, more especially the Preaching of it p. 93 Sect. 10. 1 It is and must be by plain preaching p. 95 Sect. 11. 2 By piercing Preaching p. 97 Sect. 12. 3 By powerful Preaching p. 100 Sect. 13. 3 By his spirit p. 102 The Acts whereof are these, Sect. 14. 1 It persuadeth p. 103 Sect. 15. 2 It fasteneth p. 105 Sect. 16. 3 It applieth p. 106 Sect. 17. 4 It examineth p. 107 Sect 18. 5 It concludeth p. 108 Sect. 19 6 It disquieteth p. 109 Chap. 12. 11 Objections and Queries made and answered p. 110 Sect. 1. Obj. 1. Whether God be the sole Author of Effectual Calling p. ibid. Sect. 2. Obj. 2. What the difference is between Effectual Calling and Sanctification p. 113 Sect. 3. Obj. 3. Which grace is first, Faith or Repentance p. ibid. Sect. 4. Obj. 5. Whether Effectual Calling be by the preaching of the Law or Gospel p. 115 Chap. 13. 12. The Reasons of the doctrine drawn p. 117 Sect. 1. From the conjunction of the means and end p. 118 Sect. 2. From union to Christ p. 120 Sect. 3. From distinction present and future p. 122 Sect. 4. From Application of the means p. 124 The Contents of this Book. The second Part. Containing the Use and Application of the Doctrine. CHap. 1. Sect. 1. And second a preparation to the Uses p. 126 Chap. 2. 1 Use for information, showing several things p. 128 Sect. 1. The paucity of the Predestinated p. ibid. Sect. 2. The Priority of a change p. 130 Sect. 3. The Infelicity of being in a Natural Condition p. 131 Sect. 4. The Pedigree of Grace p. 133 Sect. 5. The dependency of Man's Salvation p. 135 Sect. 6. The quality of this Calling p. 137 Sect. 7. The dfficulty of Effectual Calling p. 139 Sect. 8. The benignity of God p. 141 Sect. 9 The excellency of Effectual Calling p. 143 Sect. 10. The industry of youth p. 145 Sect. 11. The misery of sinful age p. 148 Sect. 12. The utility of observation p. 150 Sect. 13. The dignity of the word p. 152 Sect. 14. The necessity of hearing p. 154 Chap. 3. Sect. 1. 2 Use for terror to those that are yet uncalled, in these respects p. 156 Sect. 2. 1 They cannot yet conclude that they are predestinated p. ibid. Sect. 3. 2 If they do conclude, they do but delude themselves p. 158 Sect. 4. 3 They can take no true contentment, in any temporal enjoyment p. 161 Sect. 5. 4 They can have no comfort in the promises p. 164 Sect. 6. 5 They have nothing really to bear them up in affliction p. 166 Sect. 7. 6 They have no support in death p. 168 Chap. 4. Sect. 1. The third Use of reprehension to those that neglect this work and look not after it p. 171. Sect. 2. 1 Aggravating circumstances 1 The Multitude of your calls p. 176 Sect. 3. 1 In regard of the frequency of the act p. ibid. Sect. 4. 2 In regard of the variety of the agent p. 180 Sect. 5. 2 The Altitude of your inexcusableness p. 183 Wherein 6 usual pleas of people are foiled. Sect. 6. 1 The warrant of their hearing p. 184 Sect. 7. 2 They cannot read p. 185 Sect. 8. 3 They have no time p. 188 Sect. 9 4 They are weak in understanding p. 190 Sect. 10. 5 They are sluggish, and of a regardless temper p. 191 Sect. 11. 6 They are forgetful p. 192 Sect. 12. 3 The Magnitude of God's providences p. 194 Sect. 13. 4 The Lenitude of spirit p. 197 Sect. 14. 5 The Longitude of their life p. 200 Sect. 15. 6 The Latitude of their comforts p. 203 Sect. 16. 2 Administering causes of this neglect p. 206 Sect. 17. 1 Not right apprehensions p. ibid. Sect. 18. 1 Of the nature of Effectual Calling p. 207 Sect. 19 2 Of the need of calling p. 210 Sect. 20. 3 Of the number of the called p. 215 Sect. 21. 2 False suppositions p. 217 Sect. 22. 1 Of their condition p. ibid. Sect. 23. 2 Of God's compassion p. 220 Sect. 24. 3 Sinful procrastinations p. 222 Sect. 25. 4 Worldly persecutions p. 225 Sect. 26. 5 Want of Attention p. 228 Sect. 27. 6 Others conversation p. 231 Sect. 28. 7 Wilful Ignoration p 234 Sect. 29. 3 Astonishing consequences p. 236 Sect. 30. 1 Hastiness of death p. 237 Sect. 31. 2 The horror of forsaking p. 239 Sect. 32. 3 The hardness of the heart p. 241 Sect. 33. 4 The hazard of the soul p. 242 Chap. 5. Sect. 1. The fourth Use for comfort to the effectually called. 8 grounds of comfort p. 244 Sect. 2. 1 The steadfastness of conclusion p. 245 Sect. 3. 2 The sureness of salvation p. 246 Sect. 4. 3 The safety of persuasion p. 248 Sect. 5. 4 The certainty of Union p. 250 Sect. 6. 5 A special benediction p. 252 Sect. 7. 1 The matter of blessedness p. ibid. Sect. 8. 2 The means to blessedness p. 254 Sect. 9 6 The spring of action p. 255 Sect. 10. 7 A sign of affection p. 256 Sect. 11. 8 A singular condition p. 258 Chap. 6. Sect. 1. The fift Use for examination p. 259 Sect. 2. 1 Negatively, what is not Effectual Calling p. 260 Sect. 3. 1 Of those things that are more remote from Effectual Calling p. 261 Sect. 4. 1 Gifts and parts p. ibid. Sect. 5. 2 Good Education, good Parents, and godly Relations p. ibid. Sect. 6. 3 Living among religious people p. 263 Sect. 7. 4 A civil fair moral life p. ibid. Sect. 8. 5 Not to be so great sinners as others p. 264 Sect. 9 6 To be a Christian outwardly p. 265 Sect. 10. 7 To be of a Church p. 266 Sect. 11. 8 A confident presumption of ones good estate and condition p. 267 Sect. 12. 9 To go according to conscience p. 268 Sect. 13. 10. To hold an opinion, or to adhere to this or that party p. 269 Sect. 14. 11 The doing of all outward things that a true child of God may do p. 270 Sect. 15. Things more nearly related to, and more like Effectual Calling p. 271 Sect. 16. 1 There may be a feeling of sin and confession of it p. ibid. Sect. 17. 2 Disquiet and terror of conscience p. ibid. Sect. 18. 3 Fear and trouble about sin before the committing of it p. 273 Sect. 19 4 One may love the truth, and in some sort defend it p. ibid. Sect. 20. 5 One may wish happiness, and yet never will holiness p. 274 Sect. 21. 6 To Take delight in, and to be taken with the preaching of the word p. 275 Sect. 22. 7 One may desire the prayers of God's people, and yet not be a Saint p. 276 Sect. 23. 8 Justifying God in his punishing dispensations p. 277 Sect. 24. 9 there may be an outward solemn mourning p. 278 Sect. 25. 10 There may be promising of amendment p. ibid. Sect. 26. 11 There may be a partial but no perfect reformation p. 279 Sect. 27. Affirmatively what is effectual calling p. 280 Sect. 28. 1 Relatively in opposition p. ibid. Sect. 29. 1 In opposition to those things of the first rank p. ibid. Sect. 30. 1 Not gifts. 2 Not confidences of any kind, but true joy p. ibid. Sect. 31. 1 Such joy as proceeds from sorrow p. 281 Sect. 32. 2 Such as is in the Use of Word, Sacraments, and prayer p. ibid. Sect. 33. 3 Not to go according to conscience simply, but as guided and enlightened by the Word and Spirit p. 282 Sect. 34. 4 Not to take up this or that opinion, but adhere to Christ p. ibid. 2 For those of the second rank, Sect. 35. 1 Not confession of sin with the tongue but in truth p. 283 Sect. 36. 2 Not a vexing for sin only, but a change from it p. ibid. Sect. 37. 3 Trouble at the commission of sin, because it is sin, and against God p. 284 Sect. 38. 4 Love to the truth for itself, and because it's like God p. ibid. Sect. 39 5 A desire of boliness as well as of happiness p. ibid. Sect. 40. 6 A delight in the preaching of the word from good received p. 285 Sect. 41. 7 A desire of others prayers for grace, etc. p. ibid. Sect. 42. 8 Justifying God in his deal, by improving afflictions p. 286 Sect. 43. 9 Inwardly mourning and rending the heart p. ibid. Sect. 44. 10 A promise of Amendment out of hatred to sin p. 287 Sect. 45. 11 Universal reformation p. ibid. Sect. 46. 2 Absolutely and by way of position p. 288 Sect. 47. 1 Sight p. ibid. Sect. 48. 2 Sense p. 289 Sect. 49. 3 Seeking p. ibid. Sect. 50. 4 Settling p. ibid. Sect. 51. 5 Submitting p. 290 Sect. 52. A further trial of Effectual Calling, by the effects and fruits of it p. ibid. Sect. 53. 1 Opposing sin, known by four things p. 291 Sect. 54. 1 A spiritual contention p. ibid. Sect. 55. Ob. 1. That there is a contention with sin even in natural men p. 292 Sect. 56. Ob. 2. How shall these two contentions be known and distinguished p. ibid. Sect. 57 1 In the wicked it proceeds from servile fear p. ibid. Sect. 58. 2 It's usually against gross sins p. 293 Sect. 59: 3 They go on in the practice of wickedness p. 294 Sect. 60. 4 They seek only the repression, and not the confusion of sin p. ibid. Sect. 61. 2 Impartial prosecution of sin p. 295 Sect. 62. 3 A tender conscience p. 296 Sect. 63. 4 Timely caution p. 297 Sect. 64. 2 Obeying the spirit p. 298 Sect. 65. 3 Submitting to trial p. 299 Sect. 66. 4 Confiding with fear p. 300 Sect. 67. 5 Always moving towards God p. 301 Sect. 68 6 Affecting p. 302 Sect. 69. 1 The word of God p. ibid. Sect. 70. 2 The Son of God p. 303 Sect. 71. 1 His perfection in himself p. ibid. Sect. 72. 2 His affection to them p. ibid. Sect. 73. 7 Improving assurance p. 304 Sect. 74. 8 Hating hypocrisy p. 305 Sect. 75. 9 Resisting custom p. 306 Sect. 76. 10 Prising communion p. 307 Chap. 7. Sect. 1. The sixth Use for exhortation p. 308 Sect. 2. 1 To gracious ones p. ibid. Sect. 3. 1 To thankfulness p. ibid. Sect. 4. 1 In your thoughts p. 309 Sect. 5. 2 In your words p. 310 Sect. 6. 3 In your works p. 311 Sect. 7. 1 In an humble abasement p. ibid. Sect. 8. 2 In an heavenly improvement p. 312 Sect. 9 3 In a holy deportment p. ibid. Sect. 10. To faithfulness to their friends p. ibid. Sect. 11. 1 Pity them p. 313 Sect. 12. 2 Pray for them p. ibid. Sect. 13. 3 Preach to them p. 314 Sect. 14. 2 To Graceless ones to look out for effectual calling. Sect. 15. An Objection answered p. ibid. Sect. 16. Means propounded, 1 Counsel to make use of Ordinances p. 316 Sect. 17. Another Objection answered p. 317 Sect. 18. 1 Consider its God's precept p. ibid. Sect. 19 2 It's his promise p. 318 Sect. 20. 2 Consider the success of the godly p. ibid. Sect. 21. Another Objection answered Sect. 22. 2 Caution: 1 Of Satanical delusions p. ibid. Sect. 23. 2 Of sinful communion p. 319 Sect. 24. 2 Consider the manner, 1 With seriousness p. ibid. Sect. 25. 2 With soundness p. ibid. Sect. 26. 3 With Speediness p. ibid. Sect. 27. 3 One motive, viz. The necessity thereof p. 320 Sect. 28. The conclusion of the whole p. ibid. Errata. PAge 7. 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