CHAP. I

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 begins 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 Chymist 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, [Page 2] Predestination, Vocation, &c. are Cohaerence linked together; so that the words which I have pitched upon, fall out to be the middle linke of this Chain, which reacheth from Eternity to Eternity, viz. from fore-knowledge, 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 lye 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 shew, 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.
• [Page 3]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, then he proposeth to them, and prevaileth with them: 2 Pet. 1. 10. Give diligence to make your cal­ling, and Election sure: There calling and Ele­ction like a loving pair go hand in hand; and if calling make Election sure, then it is sure that the Elect shall be called. 1 Pet. 1. 2. Elect according to the fore-knowledge of God, through Sanctification of the Spirit, or rather ad Sancti­ficationem: to Sanctification of the Spirit: Est Bez. in loc. enim hic Electionis finis: for this is the end of Election, though not all the end; and if so, then the Elect and predestinated shall be cal­led; for Gods Intention cannot be recalled: The Method I propose for prosecuting this [Page 4] point, and the order I shall observe in Anato­mizing this Doctrine, is this.

• 1. I shall shew the kinds of calling.
• 2. The nature of it: or, what it is.
• 3. The parts of it.
• 4. What is done in it.
• 5. What graces especially, first put forth themselves.
• 6. The degrees, or steps, whereby it ariseth to perfection, and is compleated.
• 7. The concomitants effects, and conse­quents.
• 8. The parties whom God doth call.
• 9. The time when.
• 10. By what means.
• 11. A few objections shall be answered.
• 12. A few plain and familiar reasons given in.
• 13. The use and application of the whole.

CHAP. II. 1. Of the kinds of calling.

1. GOd is said to call men three wayes.

1. By their particular names, as, A­dam, where art thou? God called out of Hea­ven, and said Abraham, Abraham. Gen. 22. 11.

2. To some special service and businesse, as when he called Abraham to go into a strange Countrey.

3. To some general Estate and condition; and that is two-fold.

[Page 5] 1. Lesse general and common but to some, as Paul called to be an Apostle, and others Mi­nisters.

2. More general and common to all Chri­stians. Rom. 1. 7. called to be Saints.

And this also is two-fold.

1. Uneffectual when they are not the better for their calling: Many are called, but few are chosen. Matth. 20.

2. Effectual, when the call of God takes effect upon their hearts, and they obey it; so that God may say as the Centurion, Matth. 8. 9. I say un­to this Soul, Come, and it cometh: Now the cal­ling that is meant here, is that which is more general and effectual; which you may con­ceive Simil. by this familiar resemblance. I see a Traveller out of his way, and in Jeopardy thereby, I call to him; Friend, you are un­done if you go on in that way; and many dan­gers you will meet with all: Come this way, take my Counsel, I will set you right: Now if this man onely give the hearing, and go on; my calling is uneffectual: But if he follow my di­rections, then it is effectual, and to purpose; and the effect thereof is his going right, safe­guard, and peace; we are all like Sheep that Ps. 119. 76. go a stray, and silly Travellers that have lost our way: God call's; oh poor Soul, whither art thou wandring? Thou drawest back to per­dition; thy feet go down to death, thy steps take hold on Hell. Turn to the right hand; take my Christ for thy Pilot; a new heart for thy biasse; hearken to me, and depart not from the Words of my mouth; if the Soul go on, [Page 6] this call is uneffectual; if it hearken and obey them, then it is effectual, and the Soul finds the effect thereof to it's welfare.

CHAP. III. II. What this calling is.

IT is a Work, and the first special Work of Defin. Gods Spirit by the Ministery of the Word, whereby a man, or woman is brought out of an Estate of nature into an Estate of grace, out of self to Christ, and of vassals of sin are made Ves­sels of the God of Sion; to walk strictly with him in the course of their lives, to the peace of their Soules, to the praise of the glory of his grace. Col. 1. 11, 12. Which hath made us meet to be partakers of the Inheritance of the Saints in light; who hath delivered us from the power of darknesse, and hath translated us into the Kingdom of his dear Son. Where I suppose dark­nesse is not onely meant of ignorance, which is one part of a natural Estate, but also of sin in ge­neral, which is sometimes called by the name of 1 John 1. 5, 6. darkness; wherewith as with a thick Cloud the whole Man is envelopped & wrapped. 1 Pet. 2. 4, 5. To whom coming as unto a living Stone; ye also as lively Stones are built up a Spiritual House, an Holy Priesthood to offer up Spiritual Sacrifices, acceptable to God by Jesus Christ: So likewise the 1. of James, Verse 18. I shall a little unfold this rich hanging, that you may have a more full view of it: It is a Work, not a Notion, chi­mera, [Page 7] fancy, or conceit: but a real Work.

It is the first Work upon the Soul: Predesti­nation Electio est amor or­dinativus, non colla­tivus. is without, this within: Predestination is in the heart of God, this is Gods coming in­to the heart of Man; that did ordain, this doth order.

Sanctification, (for some distinguish it from Assemb. Confes. effectual calling, though others do not,) and perseverance, &c. are after, this before; this marcheth in the Head of the Heavenly Troop, and blessed Train of Gods Works upon the Soule.

It is a special Work, not a common, which the reprobate may have: it is a distinguishing through Work; not such a work as a Man may have, and yet come short of the glory, because short of the grace of God; and be left many miles on this side the Region of happinesse: it is not onely a saving, but a truely Sanctifying Work, as some distinguish; and so Sanctifying as indeed saving, not onely in that mean and potentially, but in the end and actually.

It is the Work of Gods Spirit, the posterity of the Holy-Ghost. 3 John 6. 8. It is the blowing, or breathing of the Spirit; the Child of Heaven: all the meanes in the World cannot make a Saint without the influence of the Spirit; yet that works by the Word, that is the Instru­ment in the hand of the Spirit, for the new moulding of sinful hearts.

The Spirit and the Word go together: the Spirit primarily, the Word secondarily, the one as Master, the other as Servant.

And these Work not upon a part, but the [Page 8] 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 wayes) it walkes strictly: be­fore the Soul was in the Field of sin, now in the Garden of grace; before in the common Road of ungodlinesse, now in the private walk of Piety; before it was Lawlesse, now it walks by Rule and Line.

And what is the end of all this? Is it not Peace here, and Peace hereafter? Blessedness Ps. 119. 1. in possession, blessedness in reversion: Happi­ness and Holiness are Confederates, are Twins: But more than this, it tends to Gods glory: Doth not Paul Doxologize, praise, give thanks for this? Col. 1. 12. Gods glory is the great, Matth. 5. 16. high end of grace; and blessed God, who hast happily Married these things, and art pleased that thy glory should stand in conjunction with the good of goodlesse Creatures.

Thus have I descanted upon this blessed Work, an Embleme whereof in a good measure you have in the Parable of the prodigal Son.

CHAP. IV. III. The parts of this calling.

And they are two.

• 1. Tendring. Or 1. Reaching out.
• 2. Taking. Or 2. Receiving in.

1. THere is a tender, or offer of Christ, and S. 1 grace: God lifts up his Son upon the pole of the Gospel. Isai. 55. 1. Ho every one that thirsteth come ye to the Waters, and he that hath no Money come; come ye buy, and eat. Christ comes and woos, and invite's to him­self. John 1. 11. He came unto his own, and his own received him not: When he was on Earth, he made as gracious Offers as could be. John 7. 37. Jesus stood and cryed, because he would have all hear; and what was the matter? why, even this. If any man thirst, let him come unto me and drink: Would it not melt a stony heart to take notice of such an Invitation? Neither is Christ silent since he went to Heaven. Revel. 22. 17. And let him, that is a thirst come; and whosoever will, let him take the Water of life freely. These Words were spoken to John by Christ, since he left Earth?

Is not this able to dissolve a Rock? Doth Pro v. 9. 3 not Wisedom dayly send forth her Maidens to call in Souls? God comes to Souls with Christ, grace, Holiness, a new heart; and saith, what doest want? what wouldest thou have? doest blush at the thoughts of thy condition? I have [Page 10] that will fit thee; there is nothing can help thee but Christ and grace; here they are, I pray thee take them: Here is all in my Son, accept of him, and say not nay; to embrace my Offer is my desire, your duty: it will much please me, and pleasure you to take my tender; how many Motives in Scripture doth God use to force this his precious kindnesse upon us? Is not the Gospel for this very end to invite, call, allure? yet the Preaching of the Law is Ames. 1. lib. Med. 26. c. 12. 12. Thes. Rom. 7. 7. useful thereunto, and ordinarily precedes and goes before, that so people seeing the worst of themselves, may the better apprehend the worth of Christ; and knowing their own po­verty, may the better know the price of Christ; that understanding the nature of sin, they may be brought out of conceit with themselves, and be willing to be made gracious; then doth the white of grace most appear, when the black of sin is set by it; and the excellency and need of goodnesse, when we see the danger of our own badnesse: a sence of distresse put's on to fighing for deliverance; and what Saints ex­perience almost tells them not, that conviction is Mid-wife to conversion.

2. There is taking, or receiving: The for­mer S. 2 was Gods Act, this latter is the Soules, Conversio ad bonum non homi­ni, sed Deo adscriben­da. Aust. Ep. Phil. 2. 13. Bov. 1. 24. yet not so the Soules, but that it is beholding to God for it: It hath not such propriety in it, but that it depends upon Gods efficiency. It is he that worketh in us both to will, and to do of his good pleasure.

God hath reached out his hands in offering, and now the Soul reacheth out it's hands to [Page 11] accept. The Soul now giveth consent, and no longer saith nay: now Christ and the Soul are made one, and of his fulnesse doth it receive John 1. 16. grace for grace: Now it drinks an hearty draught of the Waters of Life, now it opens the door of it's heart, and let's in Christ and grace, who have stood knocking there a great while, and bids them welcome with a kisse of hearty and sincere Love. John 1. 12. As many as received him: Now the Soul receiveth Christ; now the womb of it's heart is not capacious e­nough to receive; now it's stomack is come down, and fall's to feed heartily upon Spiri­tual viands, the bread of life. John 6. 56. He that eateth my Flesh, and drinketh my blood, dwelleth in me, and I in him. Now it admires the gracious condescensions of the Lord, and blames it self for being stubborn so long.

Now it is willing to open it's mouth wide, yea that it's heart be opened, that it may be Psa. 81. 10. filled with good things. It hearkeneth inward­ly as well as outwardly: The Lord hath open­ed it's ear, and it is not rebellious, now it yeelds, stoopes, submits to, and closeth with God in his grace; it answeres Gods call, and saith, Lord thy Face will I seek. Ps. 27. 8. and sub­scribes for God. Isai. 44. 5.

CHAP. V. IV. What is done in this effectual calling, or what parts are wrought upon?

THe whole Man is altered, but principally these two Cardinal parts, or faculties, which are as King and Queen to the rest.

• 1. The wit▪ Or 1. The Head.
• 2. The will. Or 2. The Heart.

1. The Head is changed: before it was an S. 1 Head of Brasse, now an Head of Gold; before it was night, now it is day with it, now the bright morning Star appeareth in the Horizon Revel. 2. 28. of the Soul: The ruddy morning is come and the Sun putteth forth his head. Ephes. 5. 8. Ye were sometimes darknesse; but now are ye Light in the Lord. So dark is the Soul while in the Womb of nature, that it is darknesse it self in the abstract; a greater darknesse than that which God sent as a sore Judgement upon the Egyptians, for that was felt: but sinful Souls Exod. 10. 21. feel not, nor perceive this darknesse. Ephes. 4. 18. Their understanding is darkned, and there is ignorance and blindnesse in them: but now God makes a Window in the Soul, and let's in enlightening beames, that it seeth into the my­steries Ʋtraque cognitio, Dei scili­cet & tui tibi est ne­cessaria ad salu­tem. Bern. Sup. Can­tic. of Iniquity and Godlinesse, whereof it had no knowledge before: Now it knows some­thing of it self of a Saviour, which it under­stood not before; it is in a new world, in a Region of Light even to admiration: the Scales are fallen from it's eyes. Col. 3. 10. And have [Page 13] put on the new Man, which is renewed in know­ledge: In renovation there is illumination; now is the Soul a Spiritual Scholler, whereas before it was a very ignoramus in the Spiritual understanding of the things of God, though it might have parts and common knowledge e­nough.

2. The Will and Heart is changed; the for­mer S. 2 is not sufficient unlesse seconded by this: The Lord goeth down from the upper story of the Head into the Heart, the Center of the whole man; and refineth, and purgeth that: it was full of Trash and Vanity, like a Childs Pocket; but the Lord emptieth it of that, and maketh it like a Cabinet full of precious and costly Jewels; before it was full of Weeds and Nettles; but the Lord taketh away them, and soweth the Seeds of grace, and planteth the Roots of true goodnesse there: And this Do­ctor Ames calleth the passive reception of Christ. Med. 1. lib. 26. cap. 21. thes. Ephes. 2. 5. Even when we were dead in Sins hath he quickened us together with Christ. The Will and Heart of man is a Rebellious Cati­line, but now it is made a loving Friend, and an obedient Subject: now it is endued with principles of true Godlinesse, and hath the image of God impressed upon it in the confor­mity thereof to his mind: It is now a Paradise full of Trees of the Lords own Planting: The Will now stands right for God, and looketh Heavenward.

Now it hath that new Heart which God pro­miseth to give. Ezek. 36. 26. A new Heart also will I give you, and a new Spirit will I put with­in [Page 14] you, and will take away the stony Heart out of your Flesh, &c. O precious Heart, worth more than the Treasures of both the Indies: the comparison falls too short; the Lord takes and gives, but doth not give and take: For this Heart shall never be lost: this new Heart is a stock of saving and Sanctifying grace; the Fountain, Spring, Source, Habits, from whence come, and flow the Acts, and streames of grace, and Piety: now doth God lay the principle, bottom, and Foundation of the after superstru­cture of Pious Actings: now doth the Lord bring the Heart to his own bent, and cause it to move towards himself, as the Center thereof; the Lord hath made the Heart a Trea­sure, or Ware-house, from whence good things Mat. 12. 35. are brought forth.

CHAP. VI. V. What those graces are, which especially first put forth themselves.

They are these:

• 1. Relying. Or 1. Faith.
• 2. Repenting. Or 2. Repentance.

THese two are Sisters; they are the Prime­rose graces, that first appear in the Spring of conversion, or effectual calling: For this Work is called by several names viz. effectual calling, as there is a closing with the call of God, conversion, as there is a turning to God, [Page 15] and Regeneration, as there is a Spiritual birth, and such workings of God to the Soul, and the Soul to God, as beareth Analogy and propor­tion with the natural Birth.

But first to speak of Faith, or relying: many S. 1 controversies there are about Faith, all which I wave as not being made for a Souldier, and being desirous to improve my time, and talent to edification, and not disceptation. I mean that Act of the Soul, whereby it doth rely, stay, roul, and leane it self upon Christ; whose Church Cantic. 8. 5. and dearest Spouse is said to lean upon him: Spiritual life is from Christ in the Habits, and to Christ in the Acts: by this Faith doth the Judg. 3. 7▪ &c. Soul as Ruth to Boaz, come softly, as consci­ous of it's own unworthinesse, and layeth it self down at the feet of Christ, saying, I beseech thee, spread thy skirt over thy poor Creature, for thou art a near Kinsman, Bone of my Bone, and Flesh of my self: The Soul put's into the Haven of Christs righteousnesse by Faith: and there throweth it self for life and Salvation. John 3. 15, 16. That whosoever believeth in him should not perish, but have Eternal life. Before the Ha­bit of Faith with other graces was planted in the Soul and Heart: Now the Budd's and Acts of that do appear; assoon as there is Re­generation by an Ingeneration of Divine prin­ciples, the Soul casts it self into the Lap of Christ, the Armes of a Saviour, and Bosome of a Redeemer; when Spiritual strength is put into the Soul, the first step it takes is to Christ, and by Christ to God.

The Soul now layeth its self at Christs Door, [Page 16] and gives up it self to the Patronage of his Wing: It believeth on, closeth with, and faste­neth it self to him by this Girdle, and this Do­ctor 1. Lib. Med. 26. c. 26. thes. Ames calleth the active reception of Christ.

2. Relenting: The next grace that put's forth it's hand out of the Womb is relenting, or S. 2 repentance; an aversion from evil, a conver­sion to good; in heart, in hand, in affection and action: These are often coupled in New Testa­ment Preaching, Repent, and believe: Believe, Mark. 1. 15. and repent: And sometimes the one without the other; & though one of them be not expressed, yet it is implyed: Now the Soul goeth from, and goeth to; from Hell to Heaven, from Sin to Grace, from the left hand to the Right: It's Back is now where it's Face was, and it's Face where it's Back was: The Hebrews have two words growing upon one Root fitly expressing this, and corresponding to the Latine, aversion, and conversion: [...], a turning from, and [...], a turning to: What saith the Lord to his People? Isai. 1. 16, 17. Cease to do evil, learn to do well: By Faith the Soul is wil­ling to possesse good, that is Christ; by repen­tance to practice good, that is Grace and Pie­ty: Now is the Soul troubled for what is past, and disquieted for all it's Sins; it hateth the e­vil, and loveth the good: How sweetly doth E­phraim through the grace of God express him­self in the 31. of Jeremy, and the 19. Verse, Surely after that I was turned I repented; and after that I was Instructed I smote upon my Thigh, I was ashamed, yea even confounded, be­cause I did bear the reproach of my youth: And [Page 17] how can it be otherwise, when the soule is turned to Christ? It cannot be for Christ and Baal too, nor halt between two opinions. It cannot serve God and Mammon: If it giveth up it self to Christ, it must needs give away it self from sin; and if by Faith it take Christ for it's Husband, it must forsake the Bed of Adul­terous Love: If Christ dwell in the heart by Faith, sin must out of the House by force; for they cannot dwell both together with Love, and liking: It now lookes upon sin with coy­nesse and detestation, and upon grace with a pleasing smile: and saith, away ye fawning Flatterers, & welcome Faithful Friends, Christ, and grace: These, namely Faith and Repen­tance, are the Beames and Rayes of that Sun, which God set in the Firmament of the Soul, when first he Created the new world, and im­planted grace in the Heart: There is a sweet Harmony, and loving accord between them though of late some have endeavoured to set them at variance, by buzzing causelesse jea­lousies in their ears, whereas God never set the one for the fall of the other.

CHAP. VII. VI. The Degrees, and Steps, whereby effectual calling ariseth to perfection, and is compleated.

NOw in the next place let us consider those degrees, whereby God carryeth on this [Page 18] choice work: The rounds of that Ladder, where­by he raiseth the Soul from Earth to Heaven, from its self to himself: Let us track the footing of the Spirit in its ordinary goings. For be it from me to confine the Spirit; for as it bloweth where it listeth, so also how it listeth: but this order seems to me probable from the nature of effectual calling, and from the experience of converts.

1. Cognition: Or a knowledge of the Law; S. 1 It usually learneth this Horn-book, before it get into an higher Forme: How can he be what he would be, that knoweth not what he is? And how can he know what he is, that knoweth not what he should be? Rom. 7. 7. I had not known sin, but by the Law: And had he Lex est in­dex pecca­ti. Ambr. been ignorant of the Law, he might have been ignorant of his sin too: It is the hand that doth indigitate and point at sin: The Law is a look­ing-glasse, but if we have not eyes to make use of this Glasse, what will it avail us? Sin is 1 John 3. 1, 4, 8. the transgression of a Law; and where no Law is, there can be no transgression: and if there Rom. 4. 15. be Law, and no knowledge of this Law, there can be no knowledge of sin: The pages then of the Book of the moral Law (or of that we are speaking) must be turned over; the Soul must meditate upon that: God opens the eye now to see his mind in Precepts, and Prohibiti­ons in his Law: Hath not the darknesse of igno­rance kept many an one a sleep still in the De­vils Lap? Unseen danger maketh no Impression upon the Spirit; Doth not the Law speak of guilt, danger, &c.? It is true, a man may have [Page 19] knowledge of the Law, and yet (through in­consideratenesse, or the strong tide of corrup­tion bearing down all before it,) (till God stop and damme it up with the workings of his special grace) may go on in sin, and pursue the foolish imaginations of his own Heart: but where there is effectual calling, this was an At­tendant to usher it in; in this new Creation Light is one of the first things that is made: Gods gracious Works upon the Soul begin with light, and his way is from the eye to the Heart. To open their eyes, and to turn them from dark­nesse Acts 26. 18. to Light, and from the power of Satan unto God: And how can they know, that they are under the power of Satans Kingdom, if they know not the Laws of Gods Monarchy? I men­tion not the Law to derogate from, or Eclipse the Splendour of the Gospel.

2. Comparation: The next thing is the use, S. 2 that the Soul makes of the knowledge of the Law; namely to compare it's wayes with the Law: Now it layes it's Life to the Line; it's Wayes to the Word: Now it brings it's self to the Trial, the Touch-stone, the Square: The Commandements are Holy, and just, and good: Rom. 7. 12. Rectum est regula sui, & obliqui. And therefore fit to be a measure; for every straight thing doth best discover that which is crooked: There are the Ballances of the San­ctuary, wherein the Soul weigheth it self: now it brings it's face to this Glasse, and there tells it's Spots not of Beauty, but Deformity: As 2 Kings 4. 34. Elisha stretched himself upon the Child part to part; so doth the Soul bring the Law to it self, and it's self to the Law, in thought, word, and deed.

Doth not the Apostle compare himself, and his wayes with the Law: in Rom. 7. 14. Where he saith, we know that the Law is Spiri­tual; but I am Carnal, sold under Sin: A Spi­ritual Law, but a Carnal Paul: This also was Davids course. Ps. 119. 59. I thought on my wayes, and turned my feet unto thy Testimonies: And how could he think on his wayes, if he knew not the Law, and compared them toge­ther. The Soul now saith to it's self, as Jehu 2 Kings 10. 15. to Jehonadah, with a little alteration of the Words, Is my Heart Right as the Law is? Be­fore the Soul did compare it self with it self, with others, which were false Rules; but now with the unerring word of God, which is the justest measure: God hates false Ballances, and measures in Spirituals, as well as temporals.

• 1. Apprehension. Of the evil of it's ways.
• 2. Apprehension. Of it's lost condition. S. 3

The next staire, or step that the Soul takes, is apprehension, or sence; and that, 1. of sin & the evil of its wayes; now it seeth it self sick; and ha­ving looked into the Law, it discernes the pale­nesse of it's countenance, the Symptome of it's hearts distemper. It may say to the Law, as the 1 Kings 17. 18. Widow to Elijah: O thou Law of God, thou art come to call my sin to remembrance: Before all was well, now all is ill; all whole before, now all is naught: Now it knoweth it self to be a sinner; to be black, defiled, and pol­luted all over.

All the wayes of a Man or Woman are clean in their own eys before, but the Lord weigheth Prov. 16. 2. the Spirits: He that is first in his own cause see­meth [Page 21] just; but his Neghbour cometh and searcheth Prov. 18. 17. him: We are too ready to be partial in our own cause: but the Law as our Neighbour, (for it is written in the Heart in some measure,) cometh and searcheth us: The Lord promi­seth in his new Covenant, that people shall remember their own evil wayes, and their do­ings that were not good, and shall loath them­selves in their own sight, for their Iniquities, and for their abominations. Ezek. 36. 31. Now doth the Soul call to remembrance it's former evil Practices; and saith, I was in the dark before, and thought nothing; now I am in the light, I perceive my self all stained, and mired.

2. Of it's lost condition: Now it seeth the S. 4 Sword of Gods indignation hang over its head by a twine thred; now it seeth the Vials of wrath unstopped, and ready to empty them­selves upon its head in a curse to its Eternal destruction: Now it seeth it self by the Brink of the lake that burneth with Fire and Brim­stone; and saith as you have it in Psal. 88. 7. Thy wrath lieth hard upon me, and thou hast af­flicted me with all thy Waves.

Now it knoweth it can claim no other por­tion, and challenge no other Inheritance, but that of wo and misery. As by the former it feeles its sins, so by this it feares Gods wrath. It knows that it deserves to be the everliving object of never-dying displeasure.

It now seeth that it hath run into a Premu­nire, and is intangled in the snare. It heareth nothing but a dreadful voice, and thundring comminations from Mount Ebal. Cursed, cur­sed [Page 22] be thou that hast done thus, and thus; be­cause Deut. 27. 21. thou hast forsaken God, and followed thy lusts: This is called the Spirit of bondage to fear, which the Apostle mentioneth. Rom. 8. 15. Now the threatnings of God in his Word, (to which before it turned the deaf ear) are heard. They beset and hemme the Soul round about on every side, that it sees no way of escape, no door of hope to run out at: Now sad thoughts, amazement of Spirit, dolorous complaints; and nothing but Alarums of Gods anger: Now it's light sins sit heavy upon its skirts: Though these could darken not every Face, and these angry surges arise not to the same height in e­very Soul; for the Lord is various in his dea­lings: In some more of this, in some lesse, but in all usually some: It is said of good Master Bolton, that in his conversion the Lord came upon him like an Armed Man, or Lion, as if he would have torne him in pieces: but over some God doth rather shake the Rod then Strike, and deal blowes. The alwise Jehovah is various in his dispensations; yet this is his more ordinary path.

4. Lamentation: The fourth Step is sorrow S. 5 and mourning: Now the clouds gather and cover the Face of the Soul; Showres come down, and it is a rainy season: A deluge of sin, and deluge of sorrow; what the eye seeth, the Heart rueth: The heart is melted and dissolved, the deepes are broken up, and send forth their streames by the Channel of the eyes: If you lay your eare, you shall hear nothing but complaints; if you listen, nothing but heart­breaking [Page 23] sighs. As Jeremy said in the third of the Lament. v. 51. so may the Soul now say; Mine eye affecteth mine heart, because of all the Daughters of my City; because of all the trans­gressions and Iniquities of my disobedient Heart: Formerly the poor Creature was all upon the merry Pin; now it is as full of sor­row; seeing what it hath done, and what it hath deserved; when sin, and wrath, and sence of both are in conjunction; they melt and thaw the Heart, that before was frozen and hard: And this we may call legal sorrow, Legal sor­row. arising from sin, and wrath discovered, and denounced by the Law, without the Ingre­dients of other considerations; it is said of Jacobs Children, that when they came to the Gen. 50. 10. threshing floor of Atad, which signifieth a bram­ble, there they mourned with a very great and sore Lamentation: So when the Soul hath been threshed with the apprehensions of Gods an­ger, and scratched with the brambles of dread­ful Gemitus, & gemi­natus lu­ctus. threatnings, then do the Waters of sorrow flow, and rise very high; and it's mourning is great.

5. Perswasion: The next is a belief, or per­swasion, S. 6 hatched in it's bosome, that it's sins are pardonable, and may be pardoned; and here comes in the knowledge of the Gospel, Knowledg of the Go­spel. and the grace of God: It heares of a Brazen Serpent, that can heal those that are stung; of a Physitian, that can cure all Diseases; of Balme in Gilead good for Every sore; it takes notice of a white flagge hung out: and therefore it saith with the Jaylour, Act. 16. 30. What must [Page 24] I do to be saved? It hath heard of a Saviour, a Redeemer: There is hopes then, saith it, that my captivity may be turned into Liberty, my bondage into Freedom: Here is now a little crevice, whereat light comes into the Soul, and the early dawning of the day appeareth; it hath some inklings and general Notions of Salvation.

It seeth Christ as afar of; as the Eunuch said Acts 8. 36. in the Acts; See here is Water, what doth hin­der me to be Baptized? So saith the Soul in this case; Lo the Lamb of God that taketh a­way the sins of the World: and I am a sinner of the World, and have a world of sins in me; what hindreth but that I may be saved? great, yea very great sins have been pardoned, and why may not mine? It hath heard of the pro­mises, and heard of abundance of grace, and perfect meritorious righteousnesse of Christ, and all this in order to the taking away of sin; and hence it comes to conceive some likely­hood, some probability, or at least some pos­sibility, that it's condition may be mended, that it's Estate may be bettered: And thus far I conceive a Man or Woman may go and pro­ceed, and yet never be effectually called.

6. Anhelation: Hereupon the Soul in the S. 7 next place pants, and breaths, and longs for Jesus Christ: Oh that this Treasure, this Jewel, this Saviour were mine. It's wishes, desires and Gen. 30. 1. cares are now for Christ: The Soul with Ra­chel saith, Give me Christ, or I die: nothing in the world will satisfy me, but him: Gold, Sil­ver, Friends, Relations, Health, Prosperity; [Page 25] what are all these to me? None but Christ, none but Christ for my poor Soul: He would be better to me than ten Sons, yea than ten thousand worlds: How pathetically did David expresse his desire of temporal Water? Oh that one would give me drink of the Water of the Well of Bethlehem, which is by the Gate: So saith the Soul, Oh that I had some of the Wa­ter of Life; this healing Water, cooling Wa­ter, cleansing Water; as David again in Psal. 42. 1, 2. So saith the Soul, I pant after God, thirst for God, for Christ: Now the heart is sick of Love, of longings: And as before there have been heart-breakings for sin, so now heart-breathings after a Saviour: You that have been, or are Child-bearing Women, know the height of natural longings: Alas this Spiri­tual longing after Christ is more strong, more fervent than those by far; nothing will pacify, quiet, and still the Soul, but onely this breast; nothing can slake it's thirst, but onely this Fountain water: Nothing answeres it's wish, but this; because nothing answeres it's want, but this: A poor Begger, when he seeth fair Houses, rich Clothes, dainty Fare, to which he is a Stranger, is ready to wish, Oh that this House, this Food, these Clothes were mine! So saith the Soul, I am miserable, Oh that the mercy of God in Christ were mine! I am na­ked, Oh that the Robes of his righteousnesse were mine to hide my shame! I am an hun­gry, Oh that this bread of life were mine! How fit were these things for me, and how suitable to my condition!

[Page 26] 7. Application: The next Step that the Soul S. 8 takes, as led by the hand of the Spirit, is to the bosome of Jesus Christ. It casteth it self 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 it's own bottom, it must needs perish; it's destru­ction then is without the least uncertainty; If it go to Christ, it is sure it cannot hinder it self; it may further it's self: and therefore resolute­ly throwes it self 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 it's 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. Intreat 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 it self shall part thee and me. Here it leans and stayes it self, even upon the merits, righteousnesse, 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 [Page 27] the Soul, in the Implantation of grace, whereof we spake 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 spake 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 repented from sence, 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 it's 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 it's 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 [Page 28] for distinction sake we will look upon it by it self, and it shall make the ninth Step.

9. Resolution: Now it giveth up it self 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 Soul­diers will follow; it saith now as David, Psal. 119. 106. I have sworn, and I will performe it, that I wil keep thy righteous Judgments. 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 wickednesse: 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 stiffe-necked, stubborn, disobedient: but now do with me what thou wilt; I desire & purpose through thy grace to be wholy 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 my self against every known evil and way of sin; I will be most careful to please, and most fearful to displease; [Page 29] for this sorrow worketh carefulnesse: Now I de­sire to yeeld my members Servants to Righteous­nesse 1 Cor. 7. 11. Rom. 6. 19. unto Holinesse: Upon all the roomes, 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 helpe thee to hold what thou sayest.

10. Manifestation: In the next place God S. 11 let's the Soul read so far in it's evidence, that it can apprehend its sins are Pardoned; and shew­eth so much of his Face, that it perceives a Fa­thers countenance, and hath some guesse at the thoughts of his Heart: The Dove-like Spirit brings an Olive Branch of Peace in it's Mouth, and perswades the Soul of Gods 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 Righteousnesse; for they shall be filled: This gentle aire sweetly fans, and cooles the Soul: Now Christ hath bidden the winds and waves be still, there is a sweet calme: Now frownes are turned into smiles, a funeral day into a festival: The Soul can with comfort say as Hezekiah did, Isai. 38. 17. For [Page 30] Peace I had great bitternesse: 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 feares are now set in Peace, it's objections silenced, it's doubts answered: The Lord Jesus hath kissed it with the Kisses of his mouth, and so given it information of his good liking, intimation of his great love; that now the Soul beginneth to hold up it's Head, and to walk with some Heart refreshing confi­dence: It saith now as the Philosopher; [...]: I have found, I have found Jesus Christ, the Pardon of my sins, that I have long sought, desired, Prayed, and been careful for: O wel­come day, and warming season, now the Sun of Righteousness ariseth upon me with healing un­der his Wings; and this is the second, or re­flect Act of Faith, the Faith of evidence; which God usually giveth in the Work of Effectual Calling, and first conversion, to some more, to some lesse; with some he wholly undraweth the Curtain, and letteth in the light fully upon them, and granteth them such discoveries, that Acts 7. 56. with Stephen they can say, They see the Hea­vens opened, and Jesus as Intercessour stand­ing on the Right hand of God; and with Da­vid; Ps. 30. 6. In my Prosperity, I said, I shall never be moved: To others the Lord sheweth but his Back parts, as it were in comparison of what some have; before the Soul had Worm­wood and Gall, mingled with it's Drink: But now it hath Nectar and Ambrosia; the sweet Hony-dewes of grace distilled to refresh it; and some but sip, others have large draughts; some [Page 31] but kisse the Cup of consolation; others are permitted to drink more freely of the River of Psa. 36. 8. these pleasures; and are abundantly satisfied with the fatnesse of Gods House: Some have more, and some have lesse of these Apples, these Flagons; and with some this Sun-shiny day is longer, with others shorter.

11. Contrition: Upon this there followeth S. 12 a further melting and dissolving of the Heart; which ariseth from a more clear apprehension of Gods Love to the Soul in Christ, Pardoning, and forgiving it's many and mighty sins: whence is it, saith the Soul, that the Lord should come thus to such an one as I am? and then it's Heart is affected with sorrow for it's sins a­gainst that God, who it seeth, did intend so great good to it; sence of love drawes forth the Heart in a melting way for miscarriages: Oh saith the Soul, It is a lovely, sweet, precious, gracious, redeeming, saving Christ, that I have sinned against. It is sorely troubled to consi­der, and think that all it's sins have been a­gainst that God, that Christ, whose rich grace it hath so sweetly experienced in inviting, dra­wing, prevailing with it, and forgiving it's sins: This is a sweet showre, a kindly lamenting, an ingenuous mourning: And converted Soules can say that this is as strong as any kind of mourning whatsoever; though not so despe­rate, yet as affectionate: The Lord promiseth. Zech. 12. 10. That they shall look upon him, whom they have pierced, and shall mourn for him, and be in bitternesse, as for ones first Born: And there shall be a great mourning, as the mourning of [Page 32] Hadadrimmon in the Valley of Megiddo. Al­luding to the great mourning, that was for the losse of good King Josiah; so when the Soul considereth that it is Christ that it hath pier­ced by it's sins, it's vain thoughts, it's wretched words, sinful communication and gracelesse conversation; then are the Floudgates of sor­row set open; and it's heart-stings are turned to doleful Lacrymae in the highest pitch; we have an instance of this nature, Luke 7. 38. that poor Woman shed so many Teares that she washed Christs Feet with them, and it is said she was a sinner, and that in no mean degree. Now it is judged and supposed that this Wo­man Burg. of justifica­tion. pag. 269. 270. had already some sence of Pardon, and comes to Christ for the increase of it; and out of that sence of Pardon, weeps, and laments thus at Christs Feet for her many sins; (for many they were, as Christ saith. Vers. 47.) the goodnesse of the Lord leading her to Repen­tance; so David in Psalm 51. sweetly ex­presseth his sorrow and repentance; and this was after the Prophet Nathan had told him that his sins were Pardoned. This I conceive to be the second part of Gospel repentance ac­companying the Faith of evidence, of which we spake before; this sorrow is of great ac­count with the Father, these Teares are preci­ous in his eyes, he put's them in his Bottel, or rather Cabinet, for Jewels.

12. Conversation: Lastly, the soul Acts for S. 13 God, walketh in the way of Holinesse, path of sanctity, and it's Face is set for Heaven; now it begins to go upon it's Legs; now all that it is [Page 33] and hath, is set on work for God: Now that it's Heart is enlarged by the grace of God, it runs the way of his Commandements: Now Ps. 119. 32. it's love Acts towards God; The Virgins love thee. Cantic. 1. 3. It's desire is after him, it's memory conversant about him: The desire of our Soul is to thy name, and to the remembrance of thee: With my Soul have I desired thee in the night. Isai. 26. 8, 9. We will remember thy love more than wine. Cantic. 1. 4. It's thoughts and Meditations are of the best things. The gra­cious Soul delights, and Meditates in the Law Ps. 1. 2. of the Lord day and night: It's Tongue speaks for God: The mouth of the Righteous speaketh wisedom, and his Tongue talketh of Judgement. Psal. 37. 30. It's eares hearken to Gods coun­sels: Thine eares shall hear a word behind thee, saying, this is the way, walk ye in it. Isai. 30. 21. It's eyes look off from evil, and look on that which is good. Turn away mine eyes from be­holding Vanity. Psa. 119. 37. It's hands Act for Gods glory. It stretcheth not out it's hands to Ps. 44. 20. a strange God: In a word as before, It yeelded its members Servants to uncleannesse, and to Iniqui­ty, unto Iniquity: even so now it yeelds its members Rom. 6. 19. Servants to righteousness unto Holiness: These are the Fruits of the former workings of God upon the Soul; the streames of that Fountain; the Branches growing upon that Root; assoon as the Soul is changed, it changeth it's wayes, it's works, it's courses: assoon as the Soul is thus hatched and fledged, it gets upon the wing, and away it flieth towards Heaven; so it was with Paul, assoon as ever he was converted, and ef­fectually [Page 34] called, he is up and doing; he Prayes, is Baptized, Preacheth, and proveth Christ. Act. 9. 11, 20. Act. 22. 16. A Man or Woman, when these workings have passed upon them, manifest a change outwardly to Man as wel as inwardly to God: Now are they running in the heaven­ly race, labouring in the Spiritual Vineyard, fighting the Christians fight; doing the will of God, keeping the sayings of Jesus Christ, wor­king out their Salvation with fear and trem­bling; many pretend to have a 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 grosse faults in the out­ward Man: but grace cannot be hid, it will discover it's self; if fire be within, heat will be without; if the Heart live, the Pulse will beat: These are the Steps of the Jacobs 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 Soules that by the hand of grace are led thus far towards glory: But I would not Soules 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 blesse 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 [Page 35] them by transposition, addition, or subtracti­on: but onely I humbly conceive according to that measure of light, the Lord hath vouchsa­fed me, who am lesse 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 loth to part with it; as one said when his Physitian 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 then 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; [Page 36] a life of vegetation, which Plants have, is some­thing; a life of sence, 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 Flie, 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 Mans 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 it self, 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 then 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 [Page 37] 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, compleat 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. Natures life is not Non est res magna vivere. Sen. to be compared with this.

The voice of Christ is quickening; for he saith, the houre is coming, and now is, when the dead shal hear the voice of the Son of God; and they that hear shall live; Christ hath cal­led and caused thee to hear, and thou doest 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 onely Saints have. It is every ones Prayer, onely the Saints priviledge; 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 onely have the true liberty of conscience, which many misse 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 [Page 38] it's 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, Free-men, 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 filed off, the Chaines of their captivity loosed, and their Souls set in a large place; such may say with David in Psal. 4. 1. Thou hast enlarged me when I was in distresse: Thou didst visit me when I was in Pri­son, and redeeme me when I was a Galley-Slave. Galat. 5. 13. Ye have been called unto liberty: What contendings, what pleadings, what strivings in the world for liberty, till peo­ple Liber est aestiman­dus, qui nulli tur­pitudini servit. Cic. bring themselves into bondage again? It is in truth, and indeed; in Christ, in grace. The Soul that knows what sin is cannot but excee­dingly rejoyce at its redemption; and keep [Page 39] Holy-day in remembrance of its deliverance from Egypt, and the House of bondage; and sing songs of praise to that God, that Christ, that Spirit, whose hand brought it out of thrall; here is Freedom, yet service; but the service is no diminution, or lessening of the Freedom; for it is such service as is not in the world: It is liberty to the fall, to the heigth.

3. Fellowship with Christ: All that are cal­led S. 3 are called to this: By whom ye are called un­to 1 Cor. 1. 9. the fellowship of his Son Jesus Christ: What an high dignity is this that poor Worms, dust, and ashes should be advanced to communion with Christ? How do Men of parts, and greatness, who converse with the sages, and honourable ones of the world think themselves to move in a higher spheare and orbe than others; How much then is that Man advanced to a condi­tion above others, whose converse is with Christ, who is full of wisedom and glory? con­verted ones have Fellowship with Christ in a moral sence as one Friend converseth with an­other; or with any delightful and suitable ob­ject; they speak to Christ by supplication, Christ speakes to them by Predication, by Prea­ching inward and outward; though Christ and they be as far distant from each others, as Heaven is from Earth, yet is their conversation Phil. 3. 20. in Heaven with him; as the Queen of Sheba 1 Kings 10. had communion with Wise Solomon, by que­stions to him, and answers from him; so hath the Soul of a Saint with the true Solomon Jesus Christ, who is the wisedom of the Father; Faith and desire are the feet of the Soul, which bring [Page 40] it from far into the presence of Christ, and when there, it sits down at his feet, to hear his wise sayings, and with humility and modesty to propound the cases of its tender conscience, and with admiration saith as she, Happy is my Soul, happy are all thy Servants which stand Verse 8. continually before thee, and that hear thy wisedom; the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Medi­tation, and with Christs gracious leave sits down by his Right hand, and talkes with him of all its sins, and all his loves; of all its miscar­riages, of his peerelesse mercy, of its meaneness, and insufficiency; of his merit and all sufficien­cy; of its desert of Hell, and his desire to save it; of its perversenesse, of his patience; of it's frowardnesse, of his forwardnesse; of its stan­ding out rebelliously against him, when time was of his coming into it powerfully, yet sweet­ly in conversion; and thus goeth on till silen­ced with wonderment; and then Christ takes the Soul, and leading it by the hand, sheweth it all about his banquetting house, and display­eth Cant. 2. 4, 5. his banner of love over it; openeth his flagons, giveth his Apples to it; smileth upon it, unbosomes himself; and tells the Soul of his Fathers, and his compact from Eternity for its Salvation, and shewes it its name written in Golden Characters upon his never dying, ever yerning heart; shewes it the glory of its future mansion; and walkes with it from one end to the other of the streets of the New Jerusalem, upon the firme pavement of purest love; opens the record and roules of Heaven, and shewes [Page 41] it it's debts, and scores, crossed with red Lines of his own heart blood; and tells it of his former suiting and wooing it, and how he wan upon it's heart; and made it pant and long for him, till it was sick of love; he tells it of the kindnesse of it's youth, and of the love, of it's espousals, How it went after him in the wilder­nesse, Jer. 2. 2, 3. in a Land that was not sown; and left all for his sake, then it was Holinesse unto the Lord, and the first Fruits of his encrease: And saith, well done my dearest spouse, that thou keepest thy Garments clean, thine Heart entire for me: And as for thy backslidings, under which thou labourest, over which thou mournest, against which thou strivest, I have seen them, and will heal them. Thus do Christ, and the Soul by the help of his Spirit maintain an Holy Dialo­gue between them: Oh the sweet entercourse and discourse that is between them; that the Soul saith, let us build Tabernacles here; what gracious heart doth not dance within at the thoughts of this Fellowship? and may not say truely my Fellowship is with the Father, and with 1 John 1. 3. his Son Jesus Christ? whereas the converse of the wicked is with their sins, and sinners like themselves; these are the subject of their thoughts, the Center of their Meditations, and the object of their Souls delight; the drun­kard converseth, and hath Fellowship with his Cups, the unclean person with effeminate ones; the covetous Man with the World; and every sinner with his Dalilah, but the Christian with his Christ: Then in the next place they have communion with Christ, by way of Partner­ship; [Page 42] as the word signifieth that which is com­mon; [...]. and this I think may be called a foren­sical, and civil Communion with Christ, by way of Analogy and proportion; Christ is the Souls; his Divinity, his humanity, his na­tures, person; are the Soules: All Christ, all of Christ, all in Christ, are a believers, for by Faith are they united to him, and made one with him; and so must partake of the fatnesse of the true Olive; when it goeth into Christs Treasury, Christs Ware-house, and seeth his spotlesnesse, his Righteousnesse, his sufferings, his death, his Resurrection, his ascension, ses­sion at his Fathers Right hand, it may say these are mine, and common to me with Christ: Christ is the subject of them, and I the object of them; the vertue and benefit of them is for me: And of his fulnesse do, and shall I receive grace for grace. John 1. 16. As Husband, and Wife may challenge an Interest mutually in each others person and property; so may Christ and a believing Soul: Oh the happi­ness, of a converted Soul; as Ahasuerus would Est. 6. 9. have Haman proclame before Mordecai; so may we say in this case, Thus shall it be done to the Man, whom the Lord delighteth to ho­nour with the grace of effectual calling. This is the 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, [Page 43] 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. then belief of the truth is included: Many Books have it not [...] in the neuter gender, but [...] in the Feminine, and many Latine Books follow this; and so then whereunto may referre 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 Soules 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 Weather-cocks turn every way, that some should stand as firme 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 Gods people should speak, and keep to the truth in love; when others are like wandring Planets, that they should be fixed Starres 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 Fathers 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; [Page 44] those that are Doers, are discerners; those that are gracious, have that Spirit within them, whereby they know light from darknesse, truth from errour, that which is sound from that which is rotten; and can judge of that which is taught, whether it be Heaven or Earth-born; from God or from Men; that which is chaffe they refuse, the pure grain they embrace; the drosse 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 bosomes, 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 it self 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 it's 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 wit­nesse, delighteth in, speaketh, and Prayeth for [Page 45] 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 Jude 3. might & main for the truth delivered to the Saints. Its heart riseth within it to see wanton errour in these dayes take the Wall of truth: Its Spirit is stirred within it to see false Doctrine ride on Horse-back, 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 wisedom 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 Vers. And whom [...]. he called, them he also justified: There is remis­sion of their sins, imputations of Christs me­rits: The Lord taketh their filthy Garments, and causeth their Iniquity to passe 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 Christs perfect obedience upon the backes of any; and this he doth onely to his Jedidyah, his beloved one, his called ones: By him all that believe are [Page 46] 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 onely of the regenerate; Christ takes to himself their Nostra de­licta sua delicta fuit, ut suam justi­tiam no­stram ju­stitiam fa­ceret. Aug. unrighteousnesse, gives to them his own Righ­teousnesse: 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 hopelesse and helpelesse depths of mi­sery? You that are Saints therefore consider, what an unspeakeable mercy and Priviledge 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 Teares 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 forme in Christs School, though thou be but an Abcdarian and mean Scholler, if thou beest called indeed; all is wiped out in Gods debt Book, that might be brought against thee; yea in Am. lib. 1. Med. 27. cap. 24. Thes. Job 13. 26. some sence, sins to come; they are forgiven Vir­tually; a dreadful thing to see the hand left of God writing bitter things against a Soul; Inpri­mis for this transgression, Item for such a wick­edness, and such a folly, and so on in infinitum to a numberlesse multitude of Iniquities: but a [Page 47] delightful thing to see the Right hand of God dashing and blotting out all, and sealing up the Book of Accounts, and clasping it with love, that it shall never be opened to the Soules con­demnation: what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed, and curses deserved? what a com­forting thing is it to hear of, and see an Act of Oblivion and Indemnity, relating to ones own particular: To consider how the Lord hath laid the sins of a Soule upon the true Scape­goate, the Lord Jesus, to be born away into a Land of forgetfulnesse: This is a singular mer­cy of the Plural Number, for it containes many mercies in it. It is more worth than all the Crowns and Scepters in the world; and this great, rich, invaluable, pearleful, and peere­lesse mercy goeth hand in hand with effectual calling, they are loving and inseparable com­panions: Oh, who now would not prize effectual calling? who would not pray for it for them­selves and theirs? who would not praise God for it, who are effectually called? since if pu­rified, they are undoubtedly pardoned.

6. Adoption: Those that are effectually cal­led, S. 6 are called to be Children; they are now entertained into Gods House, into his bosome; they are his near Relations; they are his Sons, not onely by Creation, as all are, nor by com­mon Profession, as some are, nor by Eternal ge­neration, as onely Christ is, but by Spiritual Regeneration, and special adoption, as his be­loved ones, as his believing ones are: But as [...]. many as received him, to them gave he power, or [Page 48] Priviledge, to become the Sons of God; even to them that believe on his name: Onely believers on Christ, and receivers of Christ are Sons; and have we not the same sweetly expressed by the Apostle? Come out from among them, and be ye separate saith the Lord, and touch not the unclean thing; there is Gods call, which he makes effectual, by causing the Soule to close with it: Then, I will receive you; and will be a Father unto you, and ye shall be my Sons, and Daughters, saith the Lord Almighty: There is the precious Priviledge. 2 Corinth. 6. 17, 18. And again, Ye are all the Children of God by Faith in Christ Jesus. Gal. 3. 26. And that we might receive the adoption of Sons. Galat. 4. 6. To have the Church our Mother is much, but to have God our Father is more: How do ma­ny glory in Titles of dignity and honour, and boast of their Relation and alliance to, or des­cent from persons of eminency, and think themselves glorious, when drest, and set out with these fading spangles? what then is it to be descended from the Eternal and immortal God, to be so nearly allied to the Soveraign of the world, the King of Kings, and Lord of Lords? when Saul offered to make David his Son in Law, by giving Merab to him; he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter, & therefore saith, Who am I? and what is my life, or my Fathers Family in Israel, that I should be Son in Law to the King. 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter, he speaks again after the same [Page 49] manner. Verse 23. And it is said afterwards, that it pleased David well to be the Kings Son in Law. Verse 26. So saith a gracious heart with modesty and humility, sensible of it's own no­thingnesse: Lord, what am I but a Worm, a Wretch, a dead Dogge? I am a Sinner, and so were my Progenitours, there is nothing in them, or me, why thou shouldest make choice of me to be thy Son: The Soul admires this condescen­dency of the Lord; and accounts this Sonship worth all; as it is said of Theodosius, that he more gloried in being the Servant of Christ, than the Emperour of the East: You that are Carnal, are Enemies and Strangers to God; you that are called, are his Friends and ac­quaintance; the other are Servants in the lo­west sence, you Sons in a special sence: The spouse of Christ is called the Kings Daughter. Ps. 45. 13. Such honour, such dignity have all his Saints; what aspiring is there in the world after greatnesse, renown, honour? insatiable thirsts, unwearied labouring for these things, till Men loose their credit, reputation, honour, lives, yea, and Soules too: but they are not to be compared with this; they are but twink­ling Starres to this shining Sun.

7. Sanctification: Those that are effectual­ly S. 7 called, are called to be Holy in the whole course of their lives: So saith the Apostle, God hath not called us unto uncleannesse, but unto Holinesse: These Heavenly Courtiers go all in the white clothing of Sanctity; the Children of the great King are dressed in the soft raiments of Piety and grace: they walk in clean paths, [Page 50] they follow Holinesse; not to persecute, but Heb. 12. 14. to practice it; not to drive it from them, but to draw it to them; not with loathing, but with love: They have given up their names to Christ, and they would not defile their na­ture with sin; they have taken Christs pay, and [...]. they would not do the Devil service; they study and care to walk with God like Enoch; and are careful to look to the Garden of their hearts, (in which God hath set the Plants of grace,) that the Serpent get not in: It is their John 4. 34. meat and drink to do the will of their Father with Christ; they have put on Christ by Faith in effectual calling, and they would not make Provision for the Flesh, to fulfil the lusts there­of. Rom. 13. 14. They have put off their coat of sin, and they are loath to put it on again; they have washed their feet, and they are un­willing to defile them; as the Spouse is brought in speaking, though in another way. Cantic. 5. 3. I onely allude; if you enquire, or look for a Man or Woman that is effectually called; one may say he is not here in the way of sin, but he is risen; you shall find them in the way of grace, the narrow strait way; in the path of Piety: Thou that art yet unchanged, art still in the dirty miry road of impiety; with the Dogg and the Sow thou delightest in filthi­nesse; thou art swearing, blaspheming, drink­ing, gaming, cheating, scoffing, lying, revi­ling. Prov. 5. 14. vide Jun. in [...]c. Pares cum [...]itus. Thou art not onely almost, but altoge­ther in all evil, in the midst of the Congrega­tion and assembly; that is, openly before all: Thou hast thine haunt with vain persons, and [Page 51] keepest company with dissemblers: but the converted Soul is praying, repenting, hearing, reading, believing, speaking good, doing good to it self, to others, to body and soul; advising and Prov. 13. 20. 2 Pet. 1. 10. Phil. 2. 12. counselling it's charge, it's Friends: It walketh with the wise; is giving all diligence to make its calling and Election sure, is working out its Sal­vation with fear and trembling; is watching a­gainst evil, to good; and seeking opportunities Phil. 1. 27. of glorifying God: Labouring to have its con­versation, as becometh the Gospel; endeavouring to walk worthy of the Lord unto all pleasing, be­ing fruitful in every good work; and having Col. 1. 10. named the name of the Lord, striveth to depart from Iniquity. This is a most choice Fruit of ef­fectual calling, to be Holy and gracious in ones wayes and carriages: it is such a Priviledge that but few in the world do attain unto: viz. to have on the cleane linnen of the Saints, to have Holinesse written even upon the Horses 1 Pet. 1. 15. Bridles, to be Holy in all manner of conversa­tion, as he is, who hath called them: A con­verted Soul rejoyceth much at this, and is ve­ry glad of it; to find a tincture of Holinesse on all it's wayes; that the clear waters of Sanctity should run through the Channel of his thoughts, words, & deeds; and that all his actions through the help of the Spirit are enamelled with Piety.

8. Afflictions, or Persecutions: And is it, S. 8 you will say a comfort, a Priviledge to be affli­cted, to be persecuted? yea, when for Christs sake, a good conscience, and the Gospels sake, it is a great honour; sinners account nothing worse, and it so imbitters Godlinesse, grace, [Page 52] and conversion to them, that they spit out with detestation, though sometimes in their mouths by verbal resolutions: but Saints have so great an esteem of suffering for Christ, that they put it in their armes, yea glory to bear it, as their Crest. And they departed from the pre­sence of the Councel, rejoycing that they were counted worthy to suffer shame for his name. Acts 5. 41. Is it not the great Commendation of Moses, that he esteemed the reproach of Christ, greater riches than the Treasures in Egypt. Heb. 11. 26. Till effectual calling none will suffer rightly for Christ; after effectual calling some suffer more, some lesse; and every Saint, though not drawn out, yet is habitually disposed to sufferings: How did the Martyrs go to the flames, as to their Bed, and made their torments mat­ter of true Triumph, and the crosse their Crown? The French Martyr, when he saw the Rope about his Fellows neck, desires to be dubbed a Knight of that Noble Order; and Babylas would be buried with his Chain, ac­counting it most dear: and what saith blessed Pauls; From henceforth let no man trouble me, for I bear in my body the marks of the Lord Je­sus. It is true, Thieves and vile Persons suffer, &c. But there is a great deal of difference be­tween the sufferings of the one and other. These are brands of impiety; those are badges of honour; these are for unrighteousnesse, those for righteousnesse sake; these make in­famous, those famous; these are a curse, those but a crosse, and such as is a blessing, for so saith wisedom it self: Blessed are they which are [Page 53] persecuted for righteousnesse sake; for theirs is the Kingdom of Heaven: Blessed are ye, when men shall revile and persecute you, and for my sake: Rejoyce, and be exceeding glad. Matth. 5. 10, 11, 12. This is a Paradox, yet Ortho­dox; the name of trouble scareth a great ma­ny: but there is no reason for it; if you ac­count it an happinesse to do Christs will, you must needs account it an Addition of happi­nesse to suffer for so doing; shall a Souldier glory in his wounds received in a just War, and shall not a true Christian, glory in what he undergoes for Christ? Wounds, Scarres, nick­names, spoilings for Christ sake, are honoura­ble, glorious, praise-worthy, matters of great dignity, and renown.

9. Perseverance: Those that are effectually S. 9 called shall persevere, and hold out to the end, they shall never finally, and totally fall away; they may fall away for a time, but not for e­ver; in part, but not in whole. Though they fall, yet they shall rise again: Their Apostasy gives way to an Anastasy; and their declina­tion to a resurrection; they may have the fall of the Leaf, but not of the Root; of the Act, but not of the Habit: They may loose grace ex parte sui, but not ex parte Dei; in regard of their own weakness, but not in regard of Gods power, because they are kept by the power of God through Faith unto Salvation. 1 Pet. 1. 5. They are espoused to perseverance, which is Perseve­rantia est filia sum­mi Regis. called the Daughter of the Great King; grace, and their hearts shall never be divorced, the knot of love between them is tied so fast by [Page 54] the hand of Heaven. The Gates of Hell shall never be able to prevail against them; they are a Rock in the midst of the Sea, which stands immoveable, notwithstanding the rage of winds and waves: They are Eternal like their Father; a parte post: they have be­gun, Incassùm bonum a­gitur, si ante vitae terminum deseratur. Vid. Bez. in loc. and they shall hold out to the end of their race: I pray God (saith the Apostle) that your whole Spirit, and Soul, and Body, (that is, the powers of your Soul, reason, and affection, and the parts of your body) be preserved blamelesse unto the coming of our Lord Jesus Christ. 1 Thes. 5. 23. They are like the Laurel, or the Bayes Tree, whose Leaves are alwayes green; not onely in the Summer of youth, but also in the Winter of old age. They shall still bring forth Fruit in old age, they shall be fat, and flourish­ing. Psal. 92. 14. And therefore they shall car­ry away the bayes, and the Crown from o­thers.

The Heavenly fire that is kindled in them, shall never go out; those Wells that God hath digged in them, shall never be stopt by the Phi­listins, those flowers of grace he hath planted in their hearts shall never be spoiled, or rooted up by the subtle Fox of corruption within, nor the wild Boar of temptation without. Their grace may be sick, but it shall never die; it may lurke, but shall never be lost; it may fade, but shall never fall: They shall never desert their colours, nor forsake the Captain of their Salvation; Deare Friends, and Reader, who ever you are, you will never endure the shock of assaults, if you have not a principle of true [Page 55] grace within: If you be not rooted in Christ by Faith in effectual calling, every little puffe will blow you down: If you put the action of your hand, and not the affection and resolu­tion of your heart to the Plough, you will soon look back, and so become unfit for the King­dom of God; you may have a form of God­linesse, and an outside profession, and well complexioned face of Christianity, but the fire and heat will soon take off all this Paint; your Blossomes and Buds will fall with an easy gust; you will go back by as many degrees as ever you went forward, and though a Saint to seeming in youth, yet in old age you may turn Devil, yea, & sooner too; and so make good Sancti ju­venes, Sa­tanici se­nes. the Devils Proverb; if you be onely called, and are not also effectually called; artificial Re­ligion, and made Piety is never durable, or long-lived: rootelesse flourishes will soon be saplesse, and hang their heads; if the Garment of your Profession be not made of the Sempi­terno, and Perpetuano of true grace, it wil soon wear out: If you put not the woofe of an in­ward work to the warpe of an outward shew, you will never make strong Cloth fit for a Saints back: The power of Godlinesse will stand where the forme dareth not shew it's head: True Saints prove Standers, when o­thers turn starters: This is your happinesse, ye Children, ye Sons, and Daughters of grace; ye shall hold out, and continue: Let not this breed security, and sloth in you, but rather confidence, and courage, and caution: Let 1 Cor. 10. 12. him that standeth take heed least he fall: If you [Page 56] would stand, take heed, you do not fall; if you would not fall, take heed that you stand; if you would be sure, you must not be secure.

10 Glorification: The last effect, or conse­quence S. 10 of effectual calling is glory, and hap­pinesse in the highest Heavens: this I put in the last place, as the greatest of all: what can be said more than glory, enjoyment of God, beholding his face for ever? And this belongs onely to the effectually called; as in the Text Verse: Whom he called them he justified, and whom he justified, them he glorified: They shall as certainly be glorified, as it were done al­ready; and this Peter also teacheth, when he saith, Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a living hope, by the resurrection of Jesus Christ from the dead; to an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you. 1 Pet. 1. 3, 4. Here he speaketh of be­ing begotten again, which is all one with effe­ctual calling: and by that Inheritance incor­ruptible reserved in Heaven, is meant no other than glory: It is undefiled, and therefore suit­able to them; it is incorruptible, and cannot perish: and therefore they need not fear it shall decay, or be lost, during their stay on Earth, while they are at home in the body, and absent from the Lord: gracious ones shall be glorious ones; Holy ones shall be happy ones: The effectually called shall be Eternally crowned: Those that have Sanctifying goodness in possession, have saving greatness in reversion.

All the rest of the consequences of effectual calling before mentioned are not enough, the Lord will also give Heaven, as the perfection and accomplishment of them all. He hath gi­ven grace, and he will give glory; and no good Ps. 84. 11, 12. thing will he withhold from them that walk up­rightly: O Lord God of Hosts, blessed is the man that trusteth in thee, that is called by thee: The Lord called them to make them fit for Heaven, (for by nature we are as contrary to Heaven, as to the way thereunto, though we little think it) and therefore have it they shall: Giving Col. 1. 11, 12. thanks unto the Father, (you see neither Pe­ter before, nor Paul now quoted can mention it without Doxology, and we should imitate them) Which hath made us meet to be Parta­kers of the Inheritance of the Saints in Light, (what is that but Heaven?) and how did he make them meet? why, that followes, Who hath delivered us from the power of darknesse and hath translated us unto the Kingdom of his dear Son. Colos. 1. 11, 12. What is delivering from the power of darknesse, but the bringing of a Soul out of an Estate of nature, which is done in effectual calling: But as for you that are in your sins, for all your challenge, Heaven, glory is none of yours: this Scepter shall never be put into the sinful hands, the Crowns of this Kingdom shall never circle the heads, that are void of the right knowledg of Jesus Christ: unrighteous ones shall not enter in at the Gates of the new Jerusalem; living and dying in your sins, you shall ever be excluded, and shut out: let the serious thoughts of it daunt thy Spi­rit, [Page 58] and stop thy course: Heaven is not for all, Aula coe­lestis non suscipit ni­si Sanctos, & pios. onely for some; it is the City, House, Mansi­on onely of the Saints, amongst the Sons of men; onely converted ones shall be Courtiers there.

CHAP. IX. VIII. The subject of effectual calling, or whom God doth call.

IN the next place according to the method propounded, I am to shew you who they are, who the Lord doth thus call; for they are not all, but some, not many, but a few; and this I shall comprize under three heads.

1. His Elect: Those whom the Lord hath S. 1 predestinated and elected to glory, those he calleth to grace; whom he hath chosen for him­self, those he calleth to himself: Election was, Praedesti­natio est causa gra­tiae, & glo­riae. Aqui. therefore Vocation shall be: Vocation is, there­fore Election hath been: The one goeth be­fore, the other certainly followeth after; whom he had in his heart by Eternal Predestination, those he bringeth to his hand by timely rege­neration: The Text speaketh this plain; Whom he did predestinate, them he also called: And v. 28. foregoing: To them that are the called ac­cording to his purpose. God Elected but some, and therefore doth effectually call but some; he calleth homeward many, he calleth home but his chosen; he calleth into the bosome of the Church, even those that are rejected; into [Page 59] the bosome of Christ onely those that are ele­cted: He calleth not all in the world, but some out of the world: Election and effectual cal­ling though they keep not time, yet they keep Company; what the number of the one is, that is the number of the other: The calling of God hath it's bounds, it's limits, out of which it doth not passe: The Lord saith to it, as to the waves of the Sea; hitherto shalt thou go, and not further: It is not tied to place, Countrey, manners, parts, gifts, or the like, but onely to the Elect; whosoever are not Elect, shall not be effectually called; whosoever are Elect, shall be effectually called: The Lord knoweth who are his, and he will find them out: First their names are written in God's Book, then God's grace is wrought in their hearts; God first marks them, and then moulds them: First re­gistreth them, and then reneweth them; first takes their names, then turns their natures: multitudes there are, whose names are not in Heaven; multitudes there are, who shall never attain to true grace: we may suppose the Lord to say, not all men, but all mine shall be cal­led; and as Christ in another case, I speak John 13. 18. not of you all, I know whom I have chosen. And yet we must not first seek for Election, and by that think to make out calling: but must first look that effectual calling be sure, and then there is no doubt to be made of Election: If the former, viz. calling, like the premises be firme and good: the latter, viz. Election, like the conclusion naturally followes: We must begin at that link of the Chain, at that round [Page 60] of the Ladder, that is next to the Earth, and so climbe to Heaven: We can more distinctly see the Heaven, by looking downward into a Well, than by looking upward into the Aire: Election is to be seen in the Copy rather than original.

2. Some of all sorts: Not all of every kind, S. 2 but some of every kind: calling is not restrain­ed, Genera singulo­rum, non singula ge­nerum. or tied up to a particular Rank, and de­gree of people altogether: God hath of all sorts in the Nursery of his Church; all kinds of Trees in his Spiritual Eden. He planteth the Cedar, the Shittah, the Myrtle, the Oyle-tree, the Pine, and the Box-tree together: There were brought into the Arke all Creatures in the general, though not in the particular; the kinds of them, though not the individuums: It is, and may be a fit Embleme of the true Church of God: The Lord calleth some of every qua­lity, and condition, and yet for all this but a few chosen, and made gracious: he calleth some of both sexes, some men, and some women, as Luke 1. 5, 6. Zechary and Elizabeth; some of great 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 Free-men, and some bond-men. 1 Corinth. 7. 22. Some that live out of the pale of the Church, as Rahab; others that live in the bosome of the Church, as the truely converted Jews; some Preachers, for all Preachers are not converted; the Lord con­vert the unconverted among them, that while they Preach to others, themselves may not be 1 Cor. 9. 27. cast away: and some people; as those that were [Page 61] wrought upon. 2 Acts 37. 41. Some great sin­ners, 2 Chron. 33. 12, 13. as Manasses; some lesse, as Davids and others; of whose sins before conversion, we find little upon record in Scripture.

Some Children of bad Parents, as Josiah the 2 Chron. 34. 1, 2. Son of evil Amon: as well as Children of good Parents, as Manasses the Son of Hezekiah: though this infringeth not that good observa­tion, that God keeps up his Church for the greater part of it in the Families, and posteri­ties of his Saints, and Servants: Some youths as Samuel began with God in his long Coats, D. H. as one saith; some in their elder years, though the Examples of them be more rare; some that lived in the former ages of the world, and some that live in the latter age of the world: we find in Scripture David a King effectually called Abijah a Prince, Obadiah a Courtier: 1 Kings 14. 13. 1. Kings 18. 3. The Elect Lady, to whom St. John wrote his second Epistle, Theophilus a Gentleman, Rich Abraham, Poor Lazarus: Lois the Grand-mo­ther, Eunice the Mother, Timothy the Grand-Child: Philemon the Master, Onesimus the Ser­vant; Luke the Physitian, Zenas the Lawyer; Si­mon Tit. 3. 13. Acts 9. 43. the Tanner, Joseph a Carpenter; Cornelius a Captain, Lydia a Purple seller; Dorcas a Seamster, Jacob a Shepherd; Aquila and Priscilla Tent-makers; yea, and the Jaylor in the Acts of the Apostles. Acts 16. 30.

The Lord calls some of all sorts, and Sizes; of all parts, and Professions; some of all times and tempers.

3. The inferiour sort: Though the Lord S. 3 calleth some of all sorts, yet mostly, and usual­ly [Page 62] the common & inferiour sort of people: Not the very rich & mighty ones of the world; nor the beggerly poor; as the Apostle tells the Corin­thians: For ye see your calling Brethren, how that not many wise men after the flesh, nor many migh­ty, nor many Noble are called: but God hath chosen the foolish things of the world to confound the wise: And so goeth on. 1 Cor. 1. 26, 27. The seeds of grace most commonly (I say most common­ly, Perk. on Revel. c. 1. v. 6. mistake me not) fall upon, and thrive in the middle sort of ground: the rich and wise ones of the world are too lusty a soile, and Turn all to weeds; the beggerly poor are too lean a soile, and bring forth nothing but Briars and Thorns; they being individua vaga: a vagrant idle, wretched, loose kind of people, incorporated into no Society, either civil or Ecclesiastical; as one long since very well ob­served; Perkins Treat. of callings. and present experience gainsayeth it not: height of wealth and potency; depth of want, and poverty, are great obstacles to effe­ctual calling and grace; these do ponere obicem, Barre the door against a calling, and a knock­ing Christ; which made Agur to desire the mean, between the Pinnacle of dalliancing Prosperity, and the pit of desperate adversity; and to live in the middle Region, where he might be neerest the Spirits breathings. Two things have I required of thee, deny me them not before I die. Remove far from me Vanity and lies: give me neither poverty, nor riches: feed me with food convenient for me; lest I be full, and deny thee, and say, who is the Lord? or lest I be poor, and steal, and take the name of my [Page 63] God in vain. Prov. 30. 7, 8, 9. Fulnesse usual­ly [...]. breeds forgetfulnesse; and therefore the Lord gives his people a caution against it. Deut. 6. 11, 12. And what the Fruits are that grow upon the Root of abundance, the Apostle she­weth plainly. 1 Tim. 6. 9, 10. (Though God can put choice graffs into the stock of great­nesse) and therefore counselleth Timothy to give a charge, and lesson to rich men by them­seves, Verse 17. And highly commends the mean, Verses 6, 7, 8. How few Examples in the word, experiences in the Christian world of very poor ones savingly wrought upon: a curse to be Vagabonds and Beggers. Psal. 109. 10. The blessing of the seed of the righteous to be kept from it. Psal. 37. 25. Not but that up­on some extraordinary emergencies, they may lie between the teeth of some biting hardship for a season: and did not the Lord take care that there should be no beggerly poor among the Israelites. Deut. 15. 4. Which is a Political Appendix to the eighth Commandment: and is understood of extream poverty. And where­fore Vid. Cal. & Ainsw. in loc. were all the moral, ceremonial, and judi­cial Laws among them, but to be meanes to Holinesse, and props of Piety? Not but that the Lord can work where, and upon whom he 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 Brasse. 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. [Page 64] 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 ranke 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 meannesse, and so for wisedom 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 witlesse ones: This that I have now laid down doth not dash, nor jarre with what we spake in the former Head: The tem­perate Zone is most inhabited by converts, and changed ones. Grace loves to make it's nest in this climate, to hatch and brood in this Re­gion: [Page 65] Oh then that the rich were lesse 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 Gods Preaching day; now he speaks, pleads, calls, invites: when life is done, then is the glasse 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 sence 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 [Page 66] 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 wisedom 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 Crosse; you know the saying: One, that none might de­spaire; 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 Armes 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 excesse of riot, and to resist the Holy-ghost, 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 trie the skill of the Bone-set­ter: The time of your youth is the choice time, therefore saith Solomon, Remember thy Creatour now, (mark now) in the dayes of thy youth, and illustrates it by the contrary. Ec­cles. 12. 1. &c. Some have observed the time [Page 67] 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 Bap­tisme. Jer. 2. 2. that most Saints experience saith, that the Lord wrought upon them in their younger dayes; and therefore the Lord tells his people, he re­members the kindnesse of their youth; though youth there may be otherwise understood: and this early conversion is meant of those that sit under the dewes of grace, the distillings 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? Follow thou his present call; as Christ said to Peter in another case. Prize John 21. 22. then your youthful time; when those dayes are gone, you shall never see such dayes again: You may be twice a Child, but you can never be twice a young man: The mor­ning Aurora Musis a­mica. is observed by Schollers 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 Physick, Heavenly Pur­gations in, for the working out of sin, the clean­sing [Page 68] of our Soules, 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 houres, the Golden seasons: Marriages are most in younger time; so are Spiritual Contracts with Jesus Christ. Da­vid was good when young; Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3, 13. 2 Kings 22. 1, 2. Discipu­lum mini­mum Chri­stus ama­vit psuri­mum. Eccles. 3. begin. Psal. 92. [...]3. 1 Pet. 2. 5. Nullum tempus oc­currit Re­gi. Prophet; Timothy a young Preacher; Sa­muel began with God betimes; Abijah good when a Child; so was Jofiah; John the youn­gest of Christs disciples, and most beloved, for he leaned on Christs bosome: There is a season for every thing under the Sun, saith Solomon: then certainly for grace and Soul-affaires: there is a time to be Spiritually born, to be planted in the house of the Lord, to kill the heart of sin, to heal the hurt of the Soul; to be built up a Spiritual house; to lament for sin, to laugh in a sence of Gods love; to embrace Christ, and refrain from embracing sin; to love vertue, to hate vice: It is true as no place, so no time can prescribe against the King of Heaven and Earth: yet in this season doth the Spirit usually breed, and bring forth its young: This is Gods more common order, which he can alter when he pleaseth; and this time he seemeth to take for these reasons.

• 1. The excellency of firstlings.
• 2. The probability of a change.
• 3. The necessity of service.

1. The excellence of firstlings: The Lord doth S. 3 this, that he may have the first Fruits, in which [Page 69] he delighteth: First fruits are savoury meat, such as the Soul of the Lord loves: the first of our E­state, our health: the first of the day, the first of Prov. 3. 9. the week, the first of our life: the first in regard of time, in regard of dignity is to be the Lords. In the time of the Law the Lord challenged the Exod. 34. 19, 20, 23. first of men, of Beasts, of the Fruits of the Earth. How welcome is the Primerose to us, because it cometh forth early? ye creamy mornings, and not the flotten afternoons are of great price: we are loath to take into our services of those that have been worn up in others imploy­ments? and will the Lord think we accept of our drie bones, when the Devil hath sucked R. Jun. out the Marrow? as one saith wittily: and yet this is the way of the world, the common course: The first, and best; not last, and worst is to be given to God: The morning rather than the evening, the Spring rather than au­tumne; Monday rather than Saturday; our flourishing rather than our fading dayes are to be devoted to the Lord: and such Sacrifices smel sweet in his nostrils: The Lord loveth to be served in the first place; to have the chief of our strength, the choice of our ability: The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself, that we passe the flower of our age, and never seek for Marriage with himself: It is dearly delightful, so purely pleasing to begin with wisedom, when we begin with the world, that a gracious promise is made to it: I love them that love me, and they that seek me early shall find me. Prov. 8. 17. An early new heart is a rich Pearl; timely grace finds great grace [Page 70] in the eyes of the Lord. God calleth, and ca­reth for early Piety: the Blossomes, Buds, Fruit of Godlinesse in younger years is grateful to him; a young man or woman green all over, and putting forth the tender shoots of grace, is Jehovah's darling; a youth Saint, or a Saint youth is the Benjamin, the Son of the right hand of the most high; his dearest Joseph; as the apple of his eye; written in his heart, and wrought on the palmes of his hand by the en­gravings of love: such indeed are his chosen, his choice ones; his loved, his loving, his love­ly ones: Thus then you see God is in love with early goodnesse: to give grace at all times li­eth in his hand; to receive grace betimes lod­geth in his heart.

2. The probability of a change: This is the S. 4 second reason: Young ones are more likely to be wrought upon; grace in youth is most like to be grace in truth; soon grace is likest to prove sound grace; and early goodnesse hath a pro­bability Quo semel est imbuta testa, &c. 2 Kings 22. 19. to become ever goodnesse; the twigs of youth are more tender, when the grown boughes of age are more tough; young ones are more plain and simple; when old ones are more plicated and subtle: The heart is deceitful above all things, and desperately wicked, who can know it. Jer. 17. 9. These words are a fit measure for the hearts of all; for young hearts, and old hearts, are hard and naught: but yet the older they grow the worse they grow, and the more unlikely to be mended; as the expression of the Holy-ghost doth warrant: Can the Aethio­pian change his skin, or the Leopard his spots? [Page 71] Then may ye also do good that are accustomed to do evil, Jer. 13. 23. It is true, the spirit of God knoweth the things of a man as well as his own spirit; yea, more of man than man doth of himself; and hath line and lead, where­with it can sound and reach the profundity Jer. 17. 10. of wickedness, and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart, notwith­standing all the windings and turnings that are in it: The Lord hath a fountain wherein he can wash Black-moors white; he hath soap and nitre wherein he can take out spots of the deepest stain: yet aged, inveterate, custo­mary sinners, contract more rust, more filth, which calls for more rubbing, more filing: A tree long rooted may be pulled up, yet with more ado than a plant of a years growth: As Mr. Bridg. a godly Man illustrates this, by Christs raising to life several that were temporally dead, as Jairus his daughter, to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled, and the wid­dows son of Naim, who was carried forth to be buried, to whom may be resembled such sinners as have broken out into more notori­ous wickednesse, and have stood in the way of the ungodly; and Lazarus, who was laid John 11. 41, 42. 43. in his grave, and nigh unto stinking, to whom may be resembled great sinners, that have continued in their sins a great while; all these Christ raiseth up, one as well as other, but with various dispensations: the first with a touch of his hand; the second with a work and a word; a touch and a call; the third [Page 72] and the last, in a more solemn manner, first speaking to his living father, then to his live­lesse friend, and that not with a low, but a loud voice. As our Saviour saith in another case, this kind goeth not out but by fasting and prayer, Matth. 17. 21. the like may we say of sins riveted by custome and time, they may be loosed, but with much a do: the Ice of a months freezing may be broken as well as the Ice of a nights freezing, though with more knocks. Many shifts and evasions do people find for themselves by continuance of time, whereby they keep sin in, and grace out; by use sin groweth strong, sense of sin weak, and their hearts little affected with the word; being like the people that dwell by the water falls of Nilus, who regard not the great noise there­of, whereas it is troublesome to strangers: so they being accustomed to the sound of the word, little regard it.

3. Necessity of service: Therefore doth S. 5 God use to convert mostly in the spring; for all that are sanctified in conversion, are to serve him in their conversation: Those that are called, are called not to loyter, but to labour; not to be truantly, but trusty; not to play in the open field of the world, but to ply his work in the walled vineyard of his Church; not to sit with folded hands in our bosomes, but to run the way of his command­ments. Much there is for a Christian to do for God, for himself, for his relations, for his neighbours; for Gods praise, for his own and others peace: for the illustration of Gods [Page 73] glory, for the salvation of his own and others Ars longa, vita bre­vis. souls; and the time of people upon earth, at longest is but short; at most is but little; and if they begin not betimes, what can they do? a long journey from earth to heaven, we had need take the morning, and set out by Sun: a great deal of business to do, and it must be done in the day of this life; we had need then be stirring very early: the good hous­holder (which may well be an emblem of Gods calling sinners) is said to go out early in the morning to hire labourers into his vine­yard, Matth. 20. 1. As the whole man, so the whole time doth the Lord require; as our spirits, soul, and body, so our youth, middle, and old age; death often comes sooner than old age; and if nothing be done before, no­thing can be done after. Much work, and many works hath a Christian to do; There is the fostering of faith, the renewing repentance, subduing of sin, conquering corruption, guarding his grace, fearing his falling, watch­ing his walking, studying the Scriptures, per­using the promises, conversing with converts, admonishing acquaintance, defying the Divel, growing in grace, and in all glorifying his God; and as the Apostle saith in another case, 2 Cor. 2. 16. Who is sufficient for these things? so may we in this, What time is sufficient for these things? Besides, in youth there is bodily strength for the task of duties; for the body as well as the soul is to be and do for God; and spiritual services take a tincture from the bodies temper: Though the spirit be willing, [Page 74] yet the lesse will be done if the flesh be weak; fervent prayer, frequent meditation of God, his works, his word; of it self, its ways, its wants; solemn fastings, whether publike or private; much reading, often hearing, self examining; for which and many more is re­quisite the vigor of the souls powers, the viva­sity Meus sanein corpore sano. of the bodies parts; which in age do age; lurk and languish; grow feeble and faint; the former whereof are evacuated in regard of spirits, the latter enervated in regard of strength.

CHAP. XI. X. The means whereby the Lord doth effectually call.

IN the next place we are to speak of those ways and means which the Lord maketh use of for the calling home wandring creatures, lost sheep to himself; and they are either of a lower, or of an higher form:

Of the lower form, 1. Works.

Of the lower form, 2. Word.

Of the higher form, The Spirit.

1. By works: The Lord many times makes common works, and ordinary providences S. 1 to be especial instruments of grace: All things are in Gods hands; and those things that are of an inferiour nature, can he so blesse and [Page 75] dispose, that thereby they shall be suited for the attaining of highest ends: Now those provi­dences which the Lord hath used this way, and countenanceth in reference to this work, are these seven following, which carry Scrip­ture authority at their backs.

1. By providing yoke-fellows; the Lord S. 2 makes temporal marriages sometimes means of spiritual; and in this regard it may be well said, that matches are made in heaven, when for heaven; marrying proves to many a making to all eternity; sometimes a man when he hath prevailed with a woman, afterwards woes and wins her for Christ; and many a wo­man, that takes her husband much with her person, takes him more with her piety: How doth the wisedom and goodnesse of God much appear in this? he brings those together that were most unthought of, most unlikely; he bringeth those together that were farthest di­stant from each other; thus he makes grace out of nature as it were; and a spiritual uni­on to grow upon a fleshly conjunction; by means of making one flesh, he sometimes makes one spirit, and doth not the Apostle use this as a reason, why he would have the Corinthi­ans, not to leave, but to shew love to their unbelieving yoke-fellows: For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? 1 Cor. 7. 16. And doth not Peter counsel wives to be in subjection to their own husbands? (and to what end is it?) Why, That if any obey not the word, they also may [Page 76] without the word be wonne by the conversation of the wives, 1 Pet. 3. 1. Many an one may say to their yoke fellows in some sort, as David 1 Sam. 25. 32, &c. to Abigail: Blessed be the Lord God of Israel, which gave me such an Husband, such a Wife; and blessed be thy advice my dear heart, and blessed be thou which hast told me of my sin, admonished me of my State, and so hast kept me from Iniquity; for in very deed, had it not been for thee (under the Lord) I had peri­shed in my transgressions; though there may be carnal love, and a peaceable life between yoke-fellows, yet no well-bottomed affection, if there be not mutual care for each others Eternal welfare: They should seek by exhortation, and conversation, by counsels and commerce; by prayer, by pattern to bring each other into the bosome of Christ, within the bounds of the Co­venant.

The Apostle condemnes and blames the weaknesse of the Galatians, That having begun in the Spirit, sought to be made perfect by the Flesh: We may congratulate and blesse the Gal. 3. 3. wisedom of God, that causeth that which is be­gun in the Flesh, to end in the Spirit: Some­time a good Husband makes a good Wife; and a good Wife makes a good Husband; not but that suitable matches are best, (I think) as for parentage, portion, proportion, so for pie­ty; and that (as I conceive) the Apostle meanes marrying not onely with one that is a Christian, but also with one that is Christs; 1 Cor. 7. 39. where he speakes of marrying in the Lord; yet when they are unequally yoked, and pared; [Page 77] they are to pray and endeavour for an Extract of vertue, from a Contract of necessity: some of you that read this unworthy piece may have found providency improving your match to your Soules advantage; and you that are mar­ried, and have a Godly yoke-fellow, ear their precepts, eye their practice; listen to their counsels, learn their good customes; mind their sayings, mark their goings; observe their works, obey their words: Husbands and Wives do not forward each other to Hell, but further each other to Heaven: Let not your hands be imbrued in each others Soules blood, but let your hearts be set for each others Eternal good; and strive by your prayers single and sociated, that ye may be heires together of the grace of life: Some out of fancy and vanity have en­deavoured to maintain that a woman hath no Soul; but both men and women have immor­tal Soules; and that ye shall know to your cost, and woe, or cure, and neal: The Lord grant the latter.

2. By granting good education: Grace in S. 3 age many times hath it's foundation in the training of youth: Train up a Child in the way he should go, and when he is old he will not de­part Prov. 22. 6. from it: Good Parents, good Tutours, good Masters, good Guardians, good Hosts with whom Children boord, are a great mercy; and many thank God for the time that ever they saw the faces of, and had to do with such: Did not A­braham Gen. 18. 19. read Divinity Lectures to his Family? and did there not grow upon the stalk of his Instructions, watered with the Dew of Heaven­ly [Page 78] grace, Fruits of as eminent obedience to the Father of the Flesh, and the Father of Spirits, as ever was, when Isaac was willing to offer his Gen. 22. throat to the Sacrificing knife? Was not I­saac's Faith great as well as Abraham's? the Sons as well as the Fathers? Was not Isaac's life as dear to him, as Abraham's Son to him? and was he not coheir with his Father to the promises? Was not Monica a fervent beads-woman, and humble suppliant at the throne of grace for her Son Austin? and was not the suc­cesse sweet? A woman much in prayers, and much in teares she was for him; and without doubt Motherly-preachings went along with her prayers, and teachings did accompany her teares; and had she not the desire of her Soul? Seeds of Instruction, and teaching cast upon the heads of young ones under our charge, may through the mostnings, and irrigations of the Spirit sink into the heart, take root, and bring forth a great crop, and large increase of saving knowledge, and grace, if not for the present, yet for the future, if not in the time that now is, yet in the time that is to come, even when Parents are dead and rotten; Chil­dren while very young are to be learned the word of God, though they know not the work of God; experience sheweth that it is not in vain, nor void. Did not Timothy's being in­structed in his Childhood (in all pobability by his Grand-mother as well as Mother) for Parents remote are many times as much con­versant with, and indulgent to their mediate Children as their immediate Parents, and her [Page 79] indulgency was rectified by grace, to seek his good in the best things.) Help to make him a Faithful man, and a fervent Preacher? 2 Tim. 1. 5. & 3. 15. Nay were there not twins in the womb of Lois her care? And was not the ef­fect of it double: She taught her Daughter Eu­nice, and she learned of her Mother to teach her Son Timothy: How careful were the Hea­thens, that Children might have education mo­rally good? and shall Christians sit in the same forme with them? Now how many Christians by name may sit at their feet, and be taught more of their duty from them, than yet they have learned to practice? Plutarch wrote a lit­tle [...]. treatise of this on purpose. Plato would have Nurses speak no foolish words to their lit­tle ones, least such breath should infect them, and such bad aire have influence upon them; yet who regards this work? or considers that from the neglect thereof, as from a root of bit­ternesse, springs that general Prophanenesse that is in the Christian world: Master Baxter Third part cap. 12. S. 11. &c. speaks very well of this in his Saints everlasting rest; which is a very choice Book: The Gentry teach their Children to follow pleasure, & the commonalty their Children to follow profit; and young ones are ready to follow old ones: This their way is their folly, yet their posterity approve their sayings, Selah: It is to be noted. Psal. 49. 13. The very Heathens condemn this, and yet Christians mend it not: Crates the Philosopher said; that if possibly he might, he would willingly mount to the highest place of the City, and there cry aloud in this manner: [Page 80] What mean you my Masters, and whither run you headlong? carking, and caring all that ever you can to gather goods, and rake riches together as you do? whiles in the mean time you make little or no reckoning at all of your Plut. Children; unto whom you are to leave all your riches; and do not most care more for the wealth of their Childrens outward man, than for the health of their inward man? such as one saith, are like those that have great re­gard Ibid. to their Shoo, but take no heed to their Face: Some are headlesse and cannot; others are heartlesse and will not: By Generation men are temporal Fathers, by education they come to be Spiritual Fathers; and though it In anima sit extra­duce? be a question, whether the Soul and Body come both one way, or no; yet it is out of doubt many times, that the grace of the Soul may come from the Parents: I mean yet Parents counsel, teaching, and tutouring, may be In­strumental in the hand of the supream efficient thereunto: Did not Hannah get her Samuel by praying? And may we think, that he that was brought in by earnest supplication, was not brought up by early education? That he 1 Sam. 10. 27. whom she took paines for before she had him, she did not takes pains with when she had him? That for whom she petitioned, him she did not principle? If you that read this, can say by experience it is so, blesse God for your Friends, if not, begg of God to make them your Friends. Oh that Parents would bring up their Chil­dren in the nurture of the Lord; and Chil­dren obey them in the Lord.

[Page 81] 3. By procuring services: By this means al­so S. 4 doth the Lord many times provide for the good and grace of Soules; 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 houshold of Faith, he sometimes for that end placeth in the houshold of the Faithful; and those that shall be brought into Gods Family, are sealed first in the Family of those that are Gods; and by being Servants of Gods Ser­vants, come to be Servants of God themselves, by a temporal servitude, the Lord making way for a Spiritual Freedome, 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 fel into the hands of his Master Christ. Onesimus was Philemon's Servant: Philemon was Paul's Friend; and so by meanes 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 begate him in his bonds; (one Prisoner loo­sing another) and travailed of him in birth till Christ was formed 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 doest blesse God that ever thou camst un­der [Page 82] his roof: so it hath been no doubt with many others besides Onesimus. Many may have cause to admire the goodnesse of the Lord in planting them under a good Master and Mi­stresse, or Dame; whose counsels have been con­verting, whose words have been working, whose perswasions 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 seeth 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 neer, 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 bosome 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 parents 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 [Page 83] of one of my Saints, and holy ones; O the sweet intendings and disposings of the Lord towards us; how the Lord can turn things that seek mans 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 dark­nesse 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 shal set on thee to hurt thee; for I have much people in this City. Observe here the ways & goings 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 therfore first placeth in Corinth, that they might be there during the time of Paul's ministring: [Page 84] 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 darknesse: some places have the dew of heaven, and spiritual showres 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. Plerum (que) 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 ones house, and thereby to change ones heart; to change ones mansion, and to change ones 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 dwelt with those that Psal. 120. 5, 6. are haters of goodnesse. To live neer the Altar, the Ark, the Temple, is a mercy of God, and a means of good: To think our selves 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 [Page 85] 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 holinesse, 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 housholders hiring of labourers into his vineyard; some Matth. 20. were called at the ninth, others at the tenth, and eleventh; now had they died in the fourth, fifth, sixth, &c. hour of the day, what had become of them then? and so the theefe Luke 23. 42, 43. upon the crosse, that was converted; had he suffred, or been cut off before, where had been his repentance? it is true, Gods determination cannot be frustrated; but his decree fixeth as the end, so the means; and amongst means, time, as well as other things, are the object of his purpose; many had they died, had never lived to grace; many live, that they may not die for sin; many get up from the bed of sicknesse, that they may attain the health of their souls; many are delivered from the brinck of the grave, that they may be brought into the bosome of God; many sicknesses would prove mortal to the body, but that God intends to be merciful to the soul; the Lord delivers from going downward to the earth, because he intends to draw them up­wards to heaven; and bids death to hold his [Page 86] hand, because he hath purposed to have the heart: He saith, return ye children of men; that Psal. 90. 3. ye may be renewed as the children of God: He many times spares the life, that he may save the soul; and gives more years, that he may give more grace; he preserves from drowning by water, from burning by fire, from distruction by a fall, from death by a blow, that he may principle them with piety, furnish them with faith, restore them by re­pentance, grant them all grace, and crown them with glory: Reader, if thou beest a Saint, thy experience can bear witnesse to these words; had not the Lord caused thy sun to stand still in the firmament, and kept it from going down at noon, hadst not thou gone down unto the pit, and been swallowed up of hell, and been as those that had been dead and damned long ago? hadst thou died of thy dropsie, been consumed with thy cough, been fired with thy feaver, hadst thou been mar'd with thy maim, hadst thou sunk under thy sicknesse, perished by the pox, and fallen under the fury of any of thy distempers, and casualties which thou hadst, and didst meet with before thy conversion, what dost thou think had been thy conclusion? If thy disease had destroyed thee in thy natural condition, shouldst ever have attained to a spiritual con­stitution? hadst died a sinner on earth, thou couldst never have been a Saint in heaven; but the time of thy change was not then, but since; and God in mercy added to thy years, that he might add thee to his Church: Thou [Page 87] mayest take up the Psalmists words with a Psal. 124. 1, 2, 3. little alteration; If it had not been the Lord, who was on my side when sicknesse and dangers rose up against me, they had swallowed me up quick, and left me as the object of deserved wrath: but blessed be the Lord, who hath not given me as a prey to their teeth; blessed be the Lord that hath let me live to the day of grace, the month of mercy, the year of Jubilee; that mine eyes might see the salvation Luke 2. 30. of the Lord. The Lord lengthned Simeon's time, that he might see Christ in the flesh; and thine that thou mightest see him in the spirit. As for you that are not Saints; who though you can say these things are so notionly, yet not experimentally; I pray that your parti­cular experience may plainly prove and make it good; that your life may be prolonged, your days prorogued, and the thred thereof be spun out: and that the event may declare the end, and the issue demonstrate the inten­tion of the Lord to be the changing of your heart, the altering of your nature, and the sanctifying of you throughout in soul, and body.

6. By giving good acquaintance: First, the S. 7 Lord acquainteth with his people, and by this means with himself; an associate sometimes proves a guide to good; they light by pro­vidence upon the knowledge of some good man or woman; and by some means or other come to have society and intimacy with them; Amicus animae custos dicitur. who by their gracious words, cordial counsels, loving admonitions, gentle reproofs win upon [Page 88] them, and allure their hearts to God: con­versing Amicus vitae medi­camentum. is sometimes a means of converting; He that walketh with wise men shall be wise, Prov. 13. 20. A friend for the body, may prove a favour to the soul; civil acquaintance may be of spiritual advantage; and from commu­nion with Saints, some come to have commu­nion with the sanctifier: How sweetly did the Lord bring about the acquaintance of Ruth and Naomi, &c. first, the Lord sends a famine among the people; (but it proved a feast of fat things to Ruth) then by that means drives Elimelech, Naomi, and their two sons into the land of Moab, of those that were strangers to God; these two sons marry there; the wife of one of them is Ruth; thus she comes ac­quainted with that family; the men die; only the mother and daughters in law survive, that still here is religious acquaintance; which was blessed to her; Naomi was Naomi to her, Ruth 1. that is, beautiful, comely, or greatly moving, as the word signifieth; and so far wrought with Ruth, that she would be of the religion of her mother in law; and liked the God, and People of Israel, better than those of her own Ruth 1. [...]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; [Page 89] good company may be a means of life, and bad of death; a good man studieth for the good of those he converseth with; he prays Psal. 119. 36. for their peace, sorrows for their sins, labours for their life, cares for their cure, perswades them to piety, and seeks their eternal salvation: Had not the Lord given thee such a friend, he had never given thee so much faith; had he not brought thee into such a mans society, he had never brought thee into his own Sanctuary: The goodnesse of thy company helped forward the goodnesse of thy conscience; godly neigh­bours are accounted a grievous burden, when they should rather be accepted as a great blessing; they are looked upon as foes for speaking the truth, when they should be loved as friends for touching the quick: They are the best and onely company, what ever the world thinks of them, who are unworthy of them; they are not the troublers of Israel, but seek peace, as between man and man, so between God and man; yet how doth the world slight and scoff at them, vilifie 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 launcings, 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 [Page 90] corruption; trials are teaching; harms are healing; blows are made blessings; corra­sives turn cordials; maledictions benedictions; the Lord many times laies 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 drosse. 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 mar'd, my soul had never been made; If I had not lost a child, I had never found a father; If I had not been friend­lesse, I had always been faithlesse; 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 scepter; his prison, than his pallace: 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 losse 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 [Page 91] the door, and lets a soul into the chamber of presence; the tossing waves lift up the ark of the soul neerer heaven; such kind of agues are many times wholesome; when affliction shews it teeth and grins, poor creatures are per­plexed; but be patient, for the fruit may be very precious; the fear sometimes, through the blessing and wisedom of God, is more than the harm: Afflictions are the shepherds dog, not to worry in pieces, but to work to Gods part; not to tear, but to turn: The Lord is forced (as I may say) sometimes to deal with sinners, as Absalom 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 seeth 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 inchanter; 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 flie and the bee of affliction, and calls forth armies of trouble, and gives them commission to sieze 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 sicknesse to their bodies, a consumption to their estate, death to [Page 92] 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 physick 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 gray with grief for sin, may produce a fair day of holinesse; cloudy and dolorous eve­nings, may have cleer 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 then the Lord will lose a soul that belongs to him, he will lash them till he force them into his bosome: Thus I have discovered unto you the providences of God, whereby he provides for his peoples 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 [Page 93] great goodnesse, and to sing of his righteous­nesse, Psal. 145. 7. Oh, oh, that we would praise the Lord for his goodnesse, 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 goodnesse, and thy paths drop fatnesse, [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 wisedom 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 [Page 94] Gospel, threatnings and promises, the dark and light places; Old and New Testament, the writings of the Prophets and Apostles too; every part of Gods 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 publike mi­nistring 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 foolishnesse of preaching to save them that believe, 1 Cor. 1. 21. They are Aaron's bells, that through Gods blessing ring all in; the musick 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 shewn them­selves; Matth. 13. 18. preaching is prevalent; the ministry of the word gets the mastery of our wills: This proposition of Gods 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 Gods 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 [Page 95] pieces: It is a fire to refine; sope to scoure; a lamp to give light: It hath brought many stones to the building of Gods Temple: This pipe hath caused many to daunce in the ring of piety. This musick hath made many souls Matth. 11. 17. merry in the Lord; for the Kingdom of God consists, as in righteousnesse, so in joy in the holy Ghost, Rom. 14. 17. who is there of the family of faith, that must not confesse 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 shew 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 easie words; for the work of a Minister is not to confound the head, but convert the heart; not to rack ones sense, but to rectifie the soul; not to amaze the mind, but to mend the manners; not to delight the fantasie, 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: [Page 96] 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 Scholler, 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 Kings houses; phalerated and embro­dered 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 Schollers. Seeing then that we have such hope, we use great plainnesse 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 wisedom; and my speech and my preaching was not with entising words of mans wisedom, 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 [Page 97] 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, quaint termes, abstruse sentences, strained expressions; much of Latine, and Greek quotations; (that a Sermon speakes many times half in the Lan­guage of Ashdod, and half in the Language of Canaan) are much below that gravity and seriousnesse, 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 rost; the mean is to be In medio consistit virtus. observed: I would not have Ministers like the slovenly Sons of Eli, who by their homelinesse 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 Soules home with their sins: Cry aloud, spare not, lift up thy voice like a Trumpet, and shew my people their transgres­sion, [Page 98] 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 mealy-mouthed, 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 farre off, & ne­ver come near, is not the way: To make all wel, 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 it's own tempo­ral comfort, than Gods Eternal glory: I mean not that Ministers should particularize publike­ly, persons or names; or that that their words should savour of Spleen and Gall against ought, but sin: But this, that they should charge their peoples 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 wickednesse, practised perversenesse, refused repentance, and slighted their own Soules; 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 shewes them their sins, he brings them to the brink of Hell, and shewes them their dan­ger; [Page 99] and so doth Peter: Him have ye taken, and by wicked hands Crucified and slain. Acts 2. 23. And did not the Lord blesse 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 Ministery; 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 Ministers work is to Preach their Soules 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 cowardize, or unskilful­nesse: 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 my self, to day my Saviour: Though people con­demn such kind of Preaching, yet God will [Page 100] crown it; though it be harsh to flesh and blood, yet it is health to the Soul and Spirit; many look upon it as needlesse, 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 livelinesse: 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. Fathers 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 sheweth earnestnesse: 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 no sence of grace, or sin; of mercy, or misery; is like to prove fruitlesse, and without good issue: Sinners are asleep, and they must be rouzed; they are se­cure, and they must be rounded; and they are regardlesse, and must be ratled; as the Heb. 4. 2 [Page 101] 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 Man-child of grace? The Lord give such Watch-men, such Work-men, where they are wanted; the Lord blesse them where they are seated: Was not Christs Preaching after this manner? How Pathetically doth he expresse himself? Luke 13. 34, 35. And can we learn of a greater Doctor than he? And what else doth Paul mean and intend, 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 forme: Now we S. 13 [Page 102] come to speak of means of a superiour 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 wheeles would ne­ver go, if the Spirit did not drive them; these sailes would never fill, if that did not blow hard; these means would be but as dead car­casses, 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 Goliah of natural rebellion; therefore is it called the sword of the Spirit. If the Spirit joyn not it self to the chariot, it will move heavily, as if the wheeles were taken off: Ex­cept the Lord build the house, they labour in vain that build it: Unlesse the Spirit move upon the face of the Soul, nothing will be brought to ripenesse 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 fore-mentioned 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 Soules have received, Be it known unto you all, that by the power of the Spirit these Soules are alive this day: If the Spirit do not prosper providences, and work with the [Page 103] word; the Soul can never be changed: It is his proper work to give grace, to grant holi­nesse; and therefore is he called the Holy-ghost; 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 plie 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, Soules may go to Hell after all.

Now the Spirit helpeth, and carrieth on this work by these actings.

The Spirit:

• 1. Perswadeth.
• 2. Fasteneth.
• 3. Applieth.
• 4. Examineth.
• 5. Concludeth.
• 6. Disquieteth.

1. The first work of the Spirit is to perswade 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 mixt 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 perswasion in the one, so misperswasion, or non-perswasion in the other: If we be not perswaded of the sweet of a promise, of the soure of a threatning, of the [Page 104] 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 receit 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 receits for our restitution, of remedies for our maladies, which we shall never follow, if we believe not the vertue 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 perswade: The belief of the misery of our Soules, the mercy of a Saviour; of the willingnesse and worthinesse of Christ in refe­rence to redemption; of the nature of sin, and the need of Sanctity cannot be wrought in our Soules, without the power of the Spirit: We can­not perswade our selves, the Minister cannot per­swade us without the influx of the Holy-ghost: 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 informe soundly, reprove sharply, examine searchingly, and exhort sweetly, yet all is nothing, unlesse 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 it's Divine conclusions, that the Soul is non­plus'd, confuted, hath nothing to say, and is now so clearly convinced, that (unlesse it [Page 105] would deny principles, and shut it's eyes against the light of Argument) it must needs come over to the Spirits part, and be of it's mind: You that are effectually called, what say you? till the Spirit perswaded you, could man pre­vail with you? till you believed indeed the writings of the Prophets and Apostles, and the sayings 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 sence 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 naile 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 threatning of fury, promising favour, such a passage, or such a phrase in the Ministery of the word; and for providences, the visiting with sicknesse, the lessening the estate, the preser­ving [Page 106] from danger, the saving from wrack, or the like; are so tied by the Spirit to the Soul, that it cannot get loose from them; and come so freely into it's 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 in­tend? and where ever it is going, whatever it is doing almost, these things and thoughts do interveen; the Soul cannot but revolve and turn them up and down in it's mind.

3. It applieth: The Spirit helpeth the Soul S. 16 to apply to it's self in particular, what is spo­ken in the general: We are all prone to ex­cuse our selves; and are like little Children, who when they see their image in a glasse, think it is not themselves, but another Baby: Our faces are shewed us in the glasse of the word, the Mirrour of truth, the clear Waters of the Scrip­tures, and we think it is another, and not our selves, 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 threatned, 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 lookes upon it self, 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 our selves, to put off all to them, and take nothing to our selves: If the word, or works, and our Soules do not meet, God, and we cannot meet: He [Page 107] that applies not the written word, wil never ap­ply the substantial word; no hand, but the Holy-ghost 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 it self: The Spirit holdeth the Scales, and forceth the Soul into the Ballances of the Sanctuary, that there it may be weighed, to see whether it be light or massy; that produceth the touch-stone, and causeth the Soul thereby to try it self, whe­ther it be reprobate, or right Silver; whether it be counterfeit, or currant; Gold or drosse, for all it's glistering: The Spirit giveth light, whereby it may search all the roomes of it's Soul, and corners of it's 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 truely affirme of the Holy-ghost, 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 it's study, and makes it sit down in the chaire of sober and serious medi­tations, and gather up all those loose writings that lay scattered about in the deske 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 our selves enquire 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 [Page 108] to view the Character, and lineaments of our selves. The Spirit also keepeth the Soul close to this taske, whereas like a truantly Boy, it would fain break loose from it's Book: It way­teth the Soul with the consideration of the ad­vantagious issue, that it grow not weary of it's imployment.

5. It concludeth: It helpeth the Soul to con­clude S. 18 it self miserable: The Spirit is the most rational Disputant in the world. When we have seen the worst of our selves, we would yet fain go away with a sence of some worth; though we see the premisses never so manifest­ly, yet we are loth to draw up the conclusion: Though the word & our hearts have been laid together, and the great unsuitablenesse of the latter to the former is evident, yet we are loth to inferre 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 loth 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, seeth nothing but wrath; where ever it lives, discerneth nothing but vengeance; by the help of the Spirit it hath sentenced and doomed it self: And this sentence being writ­ten in legible Characters by the finger of God cannot be wiped out by all the art and subtil­ty of Satan: Paul knew the Law, but could not Rom. 7. find his sin and death there, till the Spirit shewed it him. If the Spirit help us not to [Page 109] 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 wret­chednesse, the issue misery; till that turn our note we shall cry peace, peace; though there be nothing but wrath and warre 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 it self; 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 restlesse till it reveal; disconsolate till it discover; distressed till it divulge; without ease in it's mind till it's case be made known: The Spirit maketh it unfold it's sin, uncase it's 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 Jaylour 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, Solicitousnesse, and maketh it hunt up and down til at last it have that which it should [Page 110] have, viz. Christ, grace, a new nature; thus have I in some measure shewed you that the Spirit hath the chief hand in effectual calling; and that all were to no purpose without it's presi­dency; and would have no effect without it's influx; therefore O blessed Spirit, enliven, quicken, work with, and blesse 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 wise­dom; that have more bone than meat (the Lord redresse it, this age is too rife with them) which I shall wave; and speak onely 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 our selves alive; we must e­rect an Altar with this Inscription: To the God 1 Sam. 7. 12. [Page 111] of grace: And set up a stone of remembrance, with this Motto, The Lord hath helped us: Grace can be of the off-spring 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 truely 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 informe 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 your selves, but ye were san­ctified; [...]. ye did not make your selves 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 Latine, nor English can one well expresse the original: It is as if one should say, I was had mercy upon: So then 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 stockes, 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 [Page 112] the deeds of the body, &c. 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, then the Soul is to do it's part; when animated, then it is to Act: When it hath it's treasure, then it must trade; when stocked with life, then it must stand out against it's 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 loe the beatings 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 vertue of the former, Babes of grace Act in the very birth; and whilest 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 Soules; and the Soules 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 [Page 113] meanes of conversion: Conversion is without Nulla prae­cedit in nobis prae­paratio. August. the spheare 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. Saints 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 holinesse in the life, and conversation. 1 Thessal. 4. 3. The first as the rising of the Sun, the latter as it's keeping it's 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 saplesse contentions have been about it; without solid demonstra­tion of the thing, and without spiritual edifi­cation of the soul.

If were better for people to enquire, 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 Metaphysicks, 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 sowes them in his Garden at one time, yet some come up, and shew 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 wayes:

[Page 115] 1. First, in time; as that which is to day, is before that which is not till to morrow: and that which is this houre, is before that which is not till the next.

2. Secondly, in nature: As the shooting of a Gun with a Bullet, and the killing of any one thereby may be together in time at the same instant; yet the shooting is before the slaughter, in nature as the cause thereof.

These things I lay down as preparatives, now briefly to the purpose.

The habits of faith and repentance are plan­ted, and set in the heart at one instant: there is no difference of time there.

2. Repentance from the tenour of the Law, Am. med. de vocat. Thes. 31, 32, 33, 34. Buc. lae. 30. goeth before justifying faith in time, and I think in nature too.

3. Gospel repentance followeth justifying faith in the act, and dependeth upon it.

4. Repentance, viz. Gospel, is usually first seen, because one cannot well perswade him­self, that he is reconciled to God in Christ, till he perceive he hath parted with his sins: nor conclude he is pardoned, till he saith he is pu­rified; nor that Christ and they be united, till their souls & sins be divided; nor that they have put on Christ, till they have put off their sins.

4. Ob. In the next place the question shall 4. Ob. be, whether conversion, or effectual calling be S. 4 by the Preaching of the Law, or Gospel.

Sol. Master Burges shall answer this query, Sol. Vindiciae legis. Lect. 20. and unty this knot. I shall give you the short notes of what he delivereth more largely.

‘1. The Law could not work to regenera­tion, [Page 116] were it not for the promises of the Gospel: the question is not whether conversion be vi le­gis, by the power of the law; but whether it may be cum lege, with the preaching of the Law.’

2. ‘Howsoever the Law may be blest to con­version; yet the matter of it cannot be the ground of our justification and adoption.’

3. ‘The Word of God, as it is read, or preached, worketh no further, than obje­ctively to the conversion of a man, if consi­dered in it self.’

4. ‘Whatsoever good effects, or benefits are conveyed to the soul by the preaching of the Law, or the Gospel, its efficiently from Gods Spirit: Thus far, this worthy man.’

It is unsafe to exclude the Law, though we Am. de voc. cap. 26. Thes. 12. v. conclude the Gospel is the chief. Between the hammer of the Law, and the cushion of the Gospel is a flinty heart, most like to be broken by the hand of the Spirit: we may suppose the Lord speaking in this case, as in Zech. Not by might, nor by power, but by my Spirit, saith the Lord: 4. Zech. 6. v. The Spirit is the supreme, & chief: Though they be different in their con­stitution, yet they agree in one, as to the work of conversion: They are all good, though in several respects. We may well say, precious Law, more precious Gospel, most precious Spi­rit: if the spirit did not move them, neither the upper, nor nether milstone would turn: as neither must be taken for pledge, for they cannot work alone: so joyntly, and together they cannot act without the spirits assistance: the Law sheweth the sore; the Gospel, the [Page 117] salve: the one teacheth of sin, the other of a Lex data est, it gra­tia quaere­retur. Saviour: the one sheweth the harming curse, the other the healing crosse: the one mans mi­sery, the other Gods mercy: but it is the spi­rit that setteth home these things, and openeth the eyes to see them, anointing them with spi­ritual eye-salve: the Law may be a prepara­tive, hut the Gospel is the power of God to sal­vation: Rom. 1. 16. when the soul by the Law (set only the spirit, which is the master builder) is driven to fear, it is the more likely by the Gospel to be drawn to faith; and when it seeth it is lost in it self, it is thereby provoked to long for Christ: the Law treateth of transgres­sion, condemneth our courses, revealeth wrath, thundreth threatnings: but the Gospel pro­poundeth promises, breatheth benedictions, holdeth out happiness, sheweth salvation, whereby the spirit draws the heart to Christ.

CHAP. XIII. XII. A few plain, and familiar reasons are to be given in.

IN the next place according to the propoun­ded method, I am to lay down some de­monstrations of the doctrine: and they are these ensuing, which are as four pillars to sup­port the point; and a quaternion of mediums for the life-guard of the position, formerly laid down, and hitherto treated of.

• 1. Conjunction of the means, and end.
• [Page 118]2. Union to Christ.
• 3. Distinction, present, and future.
• 4. Application of the means.

Conjunction of the means, and end: the S. 1 Lord calls in to himself those, whom he laid Rea. 1 out for himself: for as he predestinated them to the end, viz. happiness; so also to the means, In rebus, quas Deus vult, ordo quidam concipitur: prius vult finem, quam me­dia. Ames. Med. cap. 7. Thes. 40. 51. Ordinatio primum fi­nis, deinde mediorum. Pol. Synt. lib. 4. c. 6. Non causa regnandi, sed via ad regnum. viz. holiness: the means, and the end lying in the same womb of predestination; there is a concatenation of them in Gods counsel, a twist­ing of them together in Gods thoughts: and when he decrees the one, he determines the other: In the book of his eternal thoughts, with the pen of his certain decree, the Lord first sets down the matter of his intention, then the means of the execution. In the certain re­gister of his thoughts in reference to his pecu­liar people; he first enters his will, and then enrols his work: Their inheritance shall be glory, and the way to it shall be grace; for though holiness be not the cause, yet it is the cause-way to Heaven; who so looks into the way of erfectual calling, shall find it a beaten road to Heaven, and may perceive in it the prints of the feet of Abraham, Isaac, Jacob, David, Samuel, and the rest of the spiritual travellers in their journey to the Holy-land; thē Lord intends to bring his people into Ca­naan, and with all hath laid out the way, and means; he intends to bring them into the Heavenly City, by the narrow gate of con­verting grace: If it be a part of the wisedom of the children of this generation, to think of the means together with the end; shall we [Page 119] dare to think that the Father of Light, the All­wise God, hath not his counsels richly damas­ked with sapience, prudence, intelligence, be­yond the rule of the actions, the reach of the conceptions of man: I think we may safely say, that the Lord hath not determined, (for ought that we can find in his word) that any should commence, and take the degree of a glorified Saint in Heaven, without undergoing the task, and services, that belong to Christs school on earth: The Apostle telleth the E­phesians, that God had before ordained the path of holiness for them to walk in, 2 Ephes. 10. v. God hath but one way to Heaven, where­in all must walk, that would come thither, sup­porting themselves upon the staffe of Christs merits: If you look but in the index or table of the volumes of eternity; you shall find, cal­ling, as well, as crowning; holy, as well, as happy; gracious manners, as well, as glorious manfions. It is the madnesse of the world in­fatuated by the delusions of the devil, to con­clude the excusablenesse of their sinful neglect of good, their wilful departure from God, from the premises of the infallibility of Gods purpose; or to build their presumptions, or desperations upon the unseen foundation of the everlasting decree, in the mean time cros­sing apparent commands, and manifest prohi­bitions; whereas the decree of the means, and the end were born in one day, and printed together in Heavens presse bearing the date of the same year. To say one may live, as they list, because Gods decree is certain, and more [Page 120] unalterable than the Laws of the Medes, and Persians, is an inconsequence of a desperate consequence. To think that we may be born into the sea of eternal joy, though we swim with the tide of the sinful world, if we be elect­ed; & that it is impossible to avoid the gulph of perdition, though striving against the stream of a natural condition, (bladdered, and sup­ported by the spirits special grace) if we be re­probated, is such logick, as the topicks of divi­nity afford no medium for; because we sinful­ly Male di­videre be­nè conjun­cta. divide, what God in his righteous, and wise ordination, hath coupled together: we find the end, and the means linked together in the text: It is a golden chain and pity to break it; nay in our thoughts to separate them, or by our actions to endeavour the violation of them, can be no lesse, than high treason a­gainst Gods cabinet counsel: The Lord finish­eth his intentions, by his own fixed means; and therefore whom hee hath appointed to the weight of glory, he will acquaint with the work of grace.

Union to Christ: They shall be effectually S. 2 called, that so they may be united to Christ, Rea. 2 without whom they can have no glory: Christ is the foundation of spiritual, and eternal mer­cies; in him are the treasures of all soul-good things: He is the pillar of peace, the basis of blessedness, the bottom of bounty, and root of rest; he is laden with Heavenly fruit, and those that have ought, must hold of him; so that the soul may say, All my springs are in thee, Psal. 87. 7. spiritual life, pardon of sin, [Page 121] acceptance with God, right to Heaven come from the vertue, and merit of Christ, but they come from Christ not in the common notion, but from Christ in special union to him; all Christs favours run to the soul in the channel of spiritual union: It is not Christ without us, but Christ within us, that is the hope of glory; Col. 1. 27. we must be Christ friends, before we can have his favours; we must be married to him, be­fore we can have much from him; he must be in our hearts, before we can get to Heaven; we must be linked to him, before we can live with him. For all the fulnesse of Christ, empty cisterns shall never be filled without union to the fountain; for all his riches, they shall continue poor, that will not come near him; now in effectual calling, as we have already shewed, the soul is united to Christ, and made one with him. That Christ is a redeemer, and thou a wretch, is no great matter, unless the Saviour and the sinner meet. That Christ hath purchased Heaven, and thou hast deser­ved Hell, will be little matter of comfort, un­less thou canst make out, that thou art Christs, that Christ is thine: All is in Christ, but that is nothing to thee, unless Christ be in thee: If God give thee not his Son, he gives thee not Omnia ha­bemus in Christo, & omnia in nobis Chri­stus. his love; if thou hast his Christ, thou hast all. How shall he not with him freely give us all things, Rom. 8. 32. And excellently doth Paul shew the order of interests, All are yours, and ye are Christs, and Christ is Gods, 1 Cor. 3. 22, 23. without union no communion; without a part in Christ, no participation of Christs; [Page 122] without coming into his bosome, no carrying away of any of his blessings: People do but cheat their own souls with a fallacy, when they think to attain to the enjoynment of God in Heaven, and never have communion with Christ on Earth; when they think to arrive at the haven of blisse, and never embarque themselves in the vessel of Christs merit: Christ hath said, that he is the way, the truth, and the John 14. 6. life; and it is most certain, that he is the true way to life eternal: Souls must be incorpora­ted members of Christs body, before they can be enfranchised Citizens of the new Jerusa­lem: Christ is already lifted up into glory, and draws none after him, but those that are tyed to him, by the band of faith.

Distinction present, and future: The Lord Rea. 3 will call in his predestinated people, that so S. 3 there may be a difference in the tempers and dispositions of men, as well as in their ends: though the grave be common to all, yet the ul­timate, and last end is distinct, and several; for some shall ascend, others shall descend; some shall be triumphant in the highest Hea­vens, others shall be tormented in the lowest Hell: some shall possesse nothing, but weal; others shall partake of nothing, but woe: some shall flourish with a glorious Crown, others shall fade by a grievous curse: Come, ye bles­sed; depart ye cursed: Math. 25. 34. 41. The Lord intendeth that some shall shine, as the Sun hereafter; Then shall the righteous shine forth, as the Sun in the Kingdom of their Father, Math. 13. 43. he will therefore have you here [Page 123] to sparkle, as stars: Let your light so shine be­fore men, that they may see your good works, and glorifie your Father, which is in Heaven, Math. 5. 16. Those whom the Lord will di­stinguish from others by the life of glory in the world to come, he will distinguish by the li­very of grace in this world; if the end of peo­ple be divers, then sure their way must be different.

Alas all, both one and other, set out toge­ther, and run the same way, till God turn them; and take the same course, till God do effectual call: All are hewen out of the same rock, and out of the same quarry; no diffe­rence, till the polishing, and refining hand of the spirit passe upon souls: Among whom we all had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as well as others, Ephes. 2. 3. For Sola gra­tia discer­nit redem­ptos à per­ditis. we our selves also were sometimes foolish, disobe­dient, &c. Tit. 3. 3. We all come out of one nest; It is conversion, and a change, that makes the difference; what some have, that others have not, they are beholding to the mint for it, and not the mine; to grace, and not to nature: It is the stamp of the image of the King of Heaven, that makes any to passe for currant coine more, than others: those whom God intends to make Princes in his Kingdom hereafter, he will educate, and tu­tour by his spirit accordingly. Those, that run with the wicked unto all excesse of riot here, shall in vain expect to be parted from them at [Page 124] the day of the resurrection: Those that shall wear Kings Robs in Heaven, must wear Saints Robs on Earth.

Many would fain differ from others at last, that delight with them in the self same lusts; many long to dye the death of the righteous, but they are loath to live the life of the righte­ous Numb. 23. 10.: the heires of glory, and of wrath are known, and distinguished by their coates; though both come into the world clad with the same home-spun cloth of natural pollution; yet such as are Gods, he will change their ha­bit, and make them garments of the well-wrought Web of Grace, dipt in the blood of Jesus Christ.

Application of the means: the Lord will Rea. 4 effectually call home his chosen ones, that so S. 4 they may use all those meanes, that he hath appointed to bring them to Heaven by: The Lord bringeth to Heaven, though not for, nor because, yet in the use of his own instituted means: Therefore are we exhorted to labour to enter into the rest, Heb. 4. 11. there are many rounds, and steps in the spiritual ladder, whereby souls must ascend to Heaven: There is pious prayer, right repentance, hearty hear­ing, serious searching, much meditation, filial fear, careful caution; none of which can be used, and managed aright, without a princi­ple of grace; no hand can well handle spiri­tual weapons, but that of a Saint: Though but one way, yet many means to Heaven; the working word, sealing Sacraments, feasting fa­sting, which none can use spiritually, but [Page 125] Saints. No Heaven without faith; they could not enter in because of their unbelief, &c. Heb. 3. 19. and to whom is it given to believe, but to the effectually called? There must be endu­ring in holiness, or no entring into happiness; he that shall endure unto the end, the same shall be saved, Math. 24. 13. and can they hold out in the wayes of grace, that never set foot in Regnum coelorum vim pati­tur. Luke 13. 29. them? There must be a striving, and pressing to get into Heaven; and can they strive, who have no life? and is there life till conver­sion?

There must be a running in the heavenly 1 Cor. 9. 24. Psal. 119. 132. Curra­mus, & se­quamur Christum. 1 Tim. 6. 12. 1 Cor. 11. 1. race; and can they run the way of Gods com­mandements, who never had enlarged hearts?

There must be a spiritual fighting, which cannot be without a saving faith: There must be a resisting of sin, which cannot be without relying on Christ: There must be an exact imitation of Christ, which none can attain to, but those that have effectual vocation from Christ.

Gods people cannot win Heaven, and wear Math. 20. it, yet they must labour in the vineyard; and though they cannot work for it, in the way of causality; yet they must work before they come to it in obedience to Gods command: It is true, Heaven is not the wayes of the best performances, and duties, yet religious, and gracious actings are the way to Heaven: Though meanes have not a dram of merit in them, yet the neglect of them bars, and shuts up Heaven gate; what God hath appointed, as precedents of glory, cannot be slighted with­sin, [Page 126] and danger; and can any do them to acceptation without the spirit of sancti­fication; operations must have suitable es­sences; means must be trodden, as the path to Heaven, and the soul must have life before it can foot it in his way; as a late worthy di­vine, first treating of the new birth, in the Mr. Am­brose his prima, me­dia, &c. next place layes down the means, duties, and ordinances, wherein a Christian is to walk, as in the path that leads from his new birth to everlasting life.

CHAP. I. XIII. The use and application of the whole.

THus I have done with the doctrinal part, I come now to the applicatory part: by S. 1 the help of the Lord, I have run through these heads, and now by the same help, I shall en­deavour to apply them to the heart: I have hi­therto been, as it were building, and rigging the ship in the Dock of explication; it is time now, that we launch it forth into the Sea of application; that spiritual doctrine may be useful, ministers must be careful that they be not useless: the arrowes of the Almighty taken out of the quiver of his word must not be shot at rovers, but at buts; they must not be shot at random in the open aire, but must be le­velled, and directed at the black of sin; so [Page 127] have the faithful messengers of the Lord done from time to time, when Nathan had first spo­ken to David parabolically, he then speaks to him particularly, and saith, Thou art the man; 2 Sam. 2. 7. and so doth Paul speak first generally, and then specially, Col. 1. 20, 21. Ministers must rise in the practical, as well as the comtem­plative part of their discourses, or else they Dr. Stoughton. flye, and fall with the lark; as one saith.

If the bread, and loaf of life be set forth, and the Stewards of the houshold give not every one their portion, shall they be advantaged? If the leather be cut, and the salve spread, and not applied, and fastened to the sore, how shall the cure be done? Now the sores, and thou­bles of the soul are these.

• 1. The dulnesse of the understanding, to which we shall apply information.
• 2. The deadnesse and searednesse of the conscience; to such we must administer the bitter pills of terrour, and reproof.
• 3. The disconsolatenesse of the spirit, which must be remedied by the cordial of comfort.
• 4. The deceitfulnesse, and unskilfulnesse of the heart; which must be rectified by notes, and marks of trial.
• 5. The perversnesse of the will, and affecti­ons, which must be healed by the lenitive of perswasions.

Therefore the uses we shall make of this point, shall be these in order.

• 1. Didactical. or {for} Information.
• 2. Catacritical. or {for} Condemnation.
• 3. Elenctical. or {for} Reprehension.
• 4. Paracletical. or {for} Consolation.
• 5. Diacritical. or {for} Examination.
• 6. Parenetical. or {for} Exhortation.

And the dear blessed spirit be assistant to me S. 2 in my writing, and you in your reading: oh that these lines might be blessed to thy life. Take heed thou loose not thy labour, for in so doing thou mayst loose thy soul: I shall en­deavour to propound to thee nothing but the will of God, I pray thee therefore turn not thy back upon it; I should be loath for thy sake, this book should come into thine hand, if thou refuse to let it into thine heart.

CHAP. II. I. Ʋse, for information.

IS it thus that the Lord doth effectually call his predestinated, by such means, and at such times; and as we have hitherto shewed; then from hence we may learn these things: for we may gather instructions not onely from the substance, but also from the circumstance of the doctrine.

1. The paucity of the predestinated. This S. 1 truth may plainly be read in the face of the Ad coeleste regnum pauci per­ducuntur. doctrine. The number of the predestinated, and purified are alike; the latter is but small, [Page 129] therefore also the former; every one is ready to think, that their names are written in the Register of Heaven; and that they are pricked for happinesse; when they hear of Eternal glory, and future greatnesse; of sitting down with Abraham, Isaac, and Jacob, at the Banquet of endlesse joy, of that true Golden never a­ging age; from self-love they conceit with Ha­man, that there is none whom the King of Hea­ven Esth. 6. 6. would delight to honour more than them­selves: Most are excluded, and yet they in­clude themselves; the number of those that are appointed to life is great in it self, yet but small comparatively: There are but a few that are chosen. Matth. 22. 14. They are like the glea­ning Isai. 17. 6. of Grapes, or as the shaking of an Olive tree; two, or three Berries in the top of the uttermost bough, &c. as the Lord speaketh in another case; one of a City, and two of a Fa­mily. Jer. 3. 14. The Scripture speaketh this in many places. Many will seek to enter in, but shall not be able. Luke 13. 24. They are called a little Flock, a remnant; and is not this most plain, Luke 12. 32. for how few are there that are truely called, and the Lord calleth none, but his predestinated. All fancy, that they shall be saved, when but few can find that they are sanctified: Many presume of glory, when but few partake of grace: How few of true converts to be found in Families and Towns; yet many concluders there are of Eternal felicity; when Christ said, one of you shall betray me, it made all to que­stion themselves: Though we hear that many perish, a few predestinated, as few called, yet [Page 130] every one is secure: This is self deceit; and desperate folly.

2. The priority of a change: Then people S. 2 must have a change upon them, before they can know that they are chosen: Though Election be before grace in existence, yet grace is be­fore Election in evidence: The former is first in the ordination of God, the latter is first in manifestation to us: Though Election be not for foreseen Faith, yet untill Faith one cannot see Election: Conclusion of Election upon the premises of truth of grace are built upon a Rock, impregnable against all the assaults of the Gates of Hell: Conclusions of Election meerly from fancy, self-love, strong perswasi­ons of our own hearts, (sinfully fathered up­on the Spirit of God, for it's motions) with­out real grodnesse, are built upon the sand, and though they may brave it for a time, and hold up their heads in a calme; yet there is a storm a coming, that will sink them beyond possibili­ty of recovery. Those that conclude Election without grace will be as much non-plus'd at doomes day, as that speechlesse man was. Matt. 22. 11, 12. If we can find a saving work in our hearts, let us conclude and spare not: Thus doth the Apostle in behalf of the Thessal. your work of Faith, and labour of love, and pa­tience of hope in our Lord Jesus Christ: know­ing Brethren beloved, your Election of God. 1 Thessal. 1. 3, 4. First their graces of Faith, love, and hope with their Fruits are mentio­ned; and then Election: We can never find our selves in Gods heart by Eternal appoint­ment, [Page 131] till we find God in our hearts by gra­cious actings: Friends, and Christian Reader, you do exceedingly against your selves, when you think God hath chosen you, and you have never chosen him: Many have had their hearts hardened, and their destruction haste­ned, by such erroneous conclusions.

3. The infelicity of natural people: In ef­fectual S. 3 calling the soul is brought to Christ, and made one with him: Then to be in a natural estate and condition is such as the very thoughts thereof might affright, and scare one: For all such have nothing to do with Christ: The A­postle tells the Ephesians, that at that time, (viz. while they dwellt in the Region of nature) they were without Christ. Ephes. 2. 12. What can be said more to the amplifying of misery? Such have nothing to do with Christs merit, nor with his Spirit; they have none of his love, none of his life, none of his pardon, none of his promises: If without Christ who is all in Merito à Christo au­spicatur, tanquam omnium promissio­num Sco­po. Bez. in loc. all, then without all that is good; for he is the root, and foundation of al the rest, as the Apostle intimateth by his order; without effectual cal­ling a manor, woman is none of Christs spouse, nor Sister: None of his Friend, nor favourite; whilest people are in their sins, they are like branches cut off from the body of the Tree; and yet those that are wholly strangers to the work of effectual calling, and have not a dram of true saving grace, will challenge great ac­quaintance with, and Interest in Christ; and will claime kindred of him, though they have not the least of his blood running in their [Page 132] veines; you may perswade your selves, but you can never perswade God, that Christ is yours; and for all your presumption, your end will be destruction; to be without Christ is to be without communion with God, with­out the compasse of the promises, the Covenant of grace: And if you be without Christ, you Aut cum Christo, aut cum Diabolo nos esse o­portet, nec locus est medii. must be with the Devil: Variously may the un­happinesse of a natural condition be delinea­ted; but to be without Christ is the blackest and darkest Character thereof that can be gi­ven: Till you come to be made partakers of his nature, you can claim no priviledge from his offices: To be garmentlesse, friendlesse, fa­therlesse, mony-lesse, houselesse, meatlesse; is nothing to being Christlesse: Those may be re­paired, and redeemed by something that is better, but this want can be compensated, and made up by nothing: That is a pitiful, but this a peerlesse condition: That is doleful, but this is dismal; that is a low, but this a lost estate: It is true, Christ died for sinners, the righteous Rom. 5 8. for the unrighteous; but when he unites them to himself, he makes them live as Saints; for any to pretend they have the Royal Scarlet of imputed righteousnesse, when they are not dressed with the Linnen garments of inherent righteousnesse, is presumption of an high na­ture; which will render them liars, and leave them 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 [Page 133] from peoples eyes; that he would change their Note, and turn their time, and make them say, Oh that Christ were mine; which may be; in­stead of saying, Christ is mine, which is not.

4. The pedigree of grace: In the next place S. 4 we may take notice of the original of grace, whence it comes: for the doctrine saith, God doth effectually call: It is then not an earth, but heaven-born thing: If we enquire for the descent of it, we must ascend above the Stars: It is a beam of the eternal Sun, a spark of the eternal fire, a dropling of the everlasting fountain: It is Gods hand, that sets this slip in Gratiâ Dei, non nostra po­testate in melius mutamur. the garden of the heart: It springeth not from natural inclination, but from the Almighty his operation: It doth not rise like water fetch­ed by pumping; but falls like pearly, preci­ous dew from Heaven: It oweth his being not to humane acquisition, but to divine infusi­on: The Lord hath often told us thus much in Scripture; and yet we are ready to sacri­fice to our own nets: This is the Covenant, that I will make with the house of Israel after those dayes, saith the Lord, I will put my Laws into their mind, and write them in their hearts, Heb. 8. 10. This is but the copy of an old grant, which we have in the 31. of Jeremy, and the 31, 32. verses, &c. and in the 36. of Ezek. 26, 27. verses; where you have the word [I] five times in two verses; and who is it, that speaks thus, but the Lord, mighty, and power­full? Who can do it, as well, as say it; and who doth do it wherever it is done.

This gift cometh from the bonity, and boun­ty [Page 134] of the Lord: If any soul can make out, the truth of grace within; let it say, It is not in Rom. 9. 16. him, that wills, nor in him that runs, but in God, that sheweth mercy; and when it is pro­strated on earth upon its knees, with humility; let its heart be elevated to Heaven with grati­tude. I think this might well be the Embleme of a Christian; a large heart, wide open to Heaven, the deaf ears perforated, breathing forth flames of zeal, written on both sides with Scripture truths, an hand in the clouds, as from Heaven, hovering about it, with this Motto, which was Paul's, By the grace of God, I am, what I am, 1 Cor. 15. 10. The store of grace, that Saints have, comes out of Gods treasury, their rich cloathing, from his War­drobe; their currant coine from his Exche­quer, their choice flowers, from his Eden: The Apostle useth this as a means to fetch off the Corinthians from glorying in men, and to fix their thoughts upon God, when he saith, I have planted, Apollo watered, (ministerially) but God gave the increase, (yea, and the be­ginning too,) (magisterially,) 1 Cor. 3. 6. The will, and the work, are both of Gods good Phil. 2. 13. pleasure: for who is sufficient of themselves to think so much, as a good thought? 2 Cor. 3. 5. Heb. 12. 2. Incassum laborat in acquisi­tione vir­tutum, qui eas alibi quam in Christo quaerit. It is the Lord, that is the α and the ω, the author, and finisher of Faith. The Lord Christ; not excluding his Father, but the Lord, and his Christ: They are not to be regarded, that slight the means; and God may justly reject those that eye the means onely, and forget himself; which are nothing without his act­ing: [Page 135] It is most true, that of him, and through him, and to him are all things, Rom. 11. 36.

5. The dependency of mans salvation: S. 5 Then all that concerns mans salvation is from God, and his grace; for effectual calling, which is the first work, is from God, and his gift. Until effectual calling, no justification, no adoption, no growth, nor perseverance in grace; no assurance, no glory, nor Hea­ven. They are all entailed upon effectual cal­ling, & are the inseparable concomitants there­of: Therefore if we owe the one to the Lord, Causa causae est causa causati. we are beholding to him also for all the rest; not only the foundation, but the superstru­cture; not only the bottom, but also the top­stone of spiritual temples, are of the Lords laying: The whole of salvation is to be ascri­bed to the Lord; By grace ye are saved, Ephes. 2. 8. Conversion is the first distinguishing, and changing work, that passeth upon a man, or woman, without which, they could not be fit, and meet for any after favour; now if that first Col. 1. 12. work, whereupon all after works do depend, have its dependance upon, and its being from the Lord, and his grace; then certainly all the rest must depend upon the Lord: All that souls have from the beginning to the end, from the first to the last, comes from the womb of Gods grace; the upper rooms, as well as the lower, are of his building: There is not the least ingredient, that goeth to the making up of a mans happinesse, but is to be found in the Lords Paradise; every stair from the [Page 136] cell of nature, to the chair of glory is of the Lords own laying: There is not the least iota, or title in the Alphabet of Salvation, but is written by the finger of God. We cannot say, that ought from a change, to a crown is our creature, for all is framed and fashioned by the hand of the Lord: So that it may be truly said to every Saint, What hast thou, that thou hast not received? 1 Cor. 4. 7. Grace is by the Lords gift, conversion by his call, pardon from his pity, sanctification from his Spirit, per­severance by his power; glory of his own grant.

The whole fabrick, and building leaneth upon the arms of the Almighty; that the Lord may say, I bear up the Pillars thereof: The Fathers will, the Sons worth, and the Spirits work, are the three supporters of salvation, and founders of mans felicity; the one purposeth, the other purchaseth, and the last perfecteth. All must be set upon the Lords account: The Text speaketh it plain; It is he, that predesti­nateth, calleth, justifieth, and glorifieth: The first, middle, and last things of a Christian, do live, move, and have their being in the Lord; so that when we go to take our pen, and set down our spiritual receits; we may well say, Inprimis for Predestination, item, for vocati­on, item, for justification, sonship, and glory, and all these received of the Lord, the most higst possessour of Heaven and Earth, and my most gracious Father; and may add, all our spirings are in thee. Let us not give Gods glory Ps. 87. 7. to another; let all go in his name, for all is from his grace, and power: though some be first, [Page 137] & 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 it's parts.

6. The quality of this calling: For if the un­derstanding, S. 6 and the will especially be wrought upon: Then it is the making of a man or wo­man all new; for the will is the Queen and Empresse of the Soul, which commands all the rest. The will is freed, and so are the rest of the faculties of the Soul, and members of the Voluntas libera est, si Spiritu ducitur, quia ubi Spiritus, ibi liber­tas. Voluntatis regula 2. humana ratio, & lex Dei. Acts 26. 18. body; the will being ruled by God, doth now rule for God; the work of grace and effectual calling doth not quarter in any one part of the soul alone: but will be billetted in every fa­culty; nor is it contented to challenge the heart for it's throne; unlesse it have the whole man for it's Dominions: The eye of the mind is the Gate whereat it enters, the heart, the will is the Chumber of presence, but it will not be confined there, but sends forth it's influen­ces into all the adjacent rooms: Effectual cal­ling is of a diffusive nature; every power and part, every affection and action gives up it's name to God: Except a man be born again, &c. Saith truth it self. John 3. 3. In the natural birth the whole man is born; and in the spi­ritual the whole man is born again: And so the Apostle, if any man be in Christ, he is a new Creature. 2 Cor. 5. 17. And addeth, Old things are past away; behold (it is worth the Noting) all things are become new: No part is excepted; [Page 138] as is the will, so is all the rest, for that is chief: Regis ad exemplum totus com­ponitur orbis. Though the tongue be tipped, yet if the heart be not touched, it is not grace: If the under­standing be enlightened, and the soul not ligh­tened of the burden of sin; such an one is yet under the power of nature; the Lord breaks up this spring in the heart, and from thence are the purling streams sent forth through the channels of the faculties, and parts of the whole: Grace is within, and grace is without; the in­ternals and the externals too are changed: The Kings Daughter is all glorious within, her clothing is of wrought gold. Psal. 45. 13. Grace Anima est tota in toti, & to­ta in qua­libet par­te. is in the head, in the feet: It is in the thoughts, in the eye, in the desire of the heart, in the en­deavour of the hand; in the memory, and me­ditation, and manners: In the hope, joy, fear, love, hatred, affections of the soul; in the rea­son, Tunc de­mum ho­mo integer sanctifica­tus est, quum ni­hil cogita­bit Spiri­tus, nihil appetet a­nima, ni­hil exe­quetur corpus, quod cum Dei vo­luntate non con­sentiat. Bez. in loc. will, understanding, conscience; the fa­culties of the soul: In the ear, eye, foot, hand, &c. part of the body: It is in the inclination inwardly, in the conversation outwardly: It is like the Sun going through the twelve signs of the Zodiack; so it moves throughout the whole man: And is in all at once, at least in disposi­tion, though not in action: It is like the reason­able soul, of which Philosophers say, that it is intire in the whole, and in every part: Grace is in all, and in every part; as the Apostle prayeth for his Thessal. The very God of peace sanctify you wholly; and I pray God, your whole spirit, and soul, and body be preserved blamelesse unto the coming of our Lord Jesus Christ. 1. Their understanding, and affections, the inward part, [Page 139] and the body, the outward part of man. There is sanctification perfect, in regard of parts; when the meditations of the head, the motions of the heart, and the actions of the hand are cast into the mould of Gods Law, and stand in a sweet and harmonious conformity unto his will. The Devil cheateth people by a synec­doche, putting a part for the whole: Partial grace was never true grace; true grace is uni­versal grace; and in this sence thou must be an universalist; a true Christian like the Arke, is, Exod. 25. 11. and must be overlaid with pure gold within and without: If you are effectually called, you are not like Dagon the God of the Philistins, half a man, and half a fish; nor like Nebuchad­nezzar's Dan. 2. 31. image; though thine head be gold, yet if thy feet be clay, thou art not of the right make.

7. Difficulty of effectual calling: Are there S. 7 so many Steps to the top of this building, so many parts of this work, as we have shewed there are; there it is a very great and difficult work; and every thing is not enough, and suf­ficient: Many may have taken some few Steps, but loath to go forward, do go backward, and are in statu quo: in their old condition: More Multos remissa conversio in pristi­nos erro­res redu­cit. Steps then one or two must be taken to come into Christs bosome; more words than one to the making up of a spiritual bargain, or match with the Lord; many ingredients must go to the making up of this soul saving composition: Every grief for sin is not grace, every longing is not from life; every sigh is not true sorrow: slighty convictions are not conversions: There [Page 140] may be some loathing of sin, and yet no love to God. There may be a self-condemnation, and yet there may follow no soul-salvation: All is not gold that glistereth, nor is every shin­ning stone a Diamond. The Child of grace I mean effectual calling, is born with all it's limbs; as all the powers and parts of a man are to be wrought upon, (whereof we spake in the last head) so calling, and grace is wrought, and effected by the power of God in all it's own parts: The proud Pharisee thought Luke 18. he had the substance when he had nothing but the shadow; he thought he had the body when he had nothing but the bark: Pharaoh and Judas had some regret of spirit, repentings Exod. 9. 27, 28. Matth 27. 3. of soul, reformation of their actions, but it was not enough; faint wishings, and lazy would­ings are not from the special grace of the spirit: There may be a watery eye, a blushing face, a blubbered cheek; a suspicion of it self, a de je­ction of spirit; and yet no true grace: Every slight trouble is like Sauls armour that will not fit: Man indeed would think that so much were enough: but Gods thoughts are not as mans thoughts. We read, that when the Lord sent Samuel to Jesse his Family, to anoint one of 1 Sam. 16. 6, 7. his sons, Jesse caused all his Sons to passe be­fore Samuel, first Eliab, whom Samuel took to be the chosen of the Lord, because he was well complexioned, and tall statured: but the Lord tells him that was none of the man; and so the like for Abinadab, and Shammah; till at last David comes, and he it is, that the Lord in­tends to preferre to the Kingdom: So souls [Page 141] hear there is a work must passe on them, or no glory; Now they bring out all before the Lord, sorrow for sin, confession of sin, some endeavours, and partial amendment, and profession for Christ; but it is none of all these; It is little David, said the Lord, a through change, that I will own; true conversation, that I will crown; many through ignorance take the Leah of superficial repentance, instead of the beautiful Rachel, of solid, and serious re­turning: They are much mistaken, who think the sandy foundation of every sorrow, able enough to bear the superstructure of the new Jerusalem: They that look upon repentance onely in the community, as sorrow, and not in the special notion, as renovation, may run wild, and misse their way at first setting out.

To sorrow for sin, and not separate from it; to mourn for it, and not to get some good mastery over it, though the spirits help; to lament it, and not to loath it; is not effectu­all calling: To have a sense of sin, and not a sight of a Saviour: To feel the curse, and have no faith in Christ; is not the change we are speaking of: we must distinguish between a carnal rupture, a legal despondency of spi­rit, and a true spiritual humiliation, and de­basement of spirit, which centers the soul up­on a forsaken God; one may take many steps, yet if they come not so near, as to touch the golden Scepter, all is nothing.

8. The benignity of God: If God be thus S. 8 bountiful to his people here, what will he be [Page 142] to them hereafter: If those that are Predesti­nated to life, be effectually called now they are on earth, what shall be done to them, when they come to be possessed of Heaven? If he give them effectual calling at this distance, cum omnibus pertinentiis: with all the appen­dixes, and appurtenances thereof, what will he give them, when they come into his imme­diate presence? Surely, if now they be, as walls and doors in his spiritual building, then he will build upon them Palaces of silver, and Cantic. 8. 9. enclose them with boards of Cedar.

Indeed the comparison is not to be made between here, and there; now, and then: If Incompa­rabiliter superna civitas clara est. such things in the way, what shall they have when they come to their heavenly Countrey? If effectual calling, while they be sublunarians, then surely an everlasting Crown, when they shall be suprasolists: If so much, while they are in cottages of clay, then much more, when they come to the place of glory: If the first-fruits be an handful, headful, and heartful, what will the crop and harvest be? If the ear­nest amount to thus much, what do you think the total sum will be? Effectual calling is a glimmering of future glory, the dawning of the eternal day; and what is the morning to the noon? the twilight to the midday splen­dour? It is most true what the Scripture saith, that the heart of man cannot conceive, what the Lord hath treasured, and laid up for his peo­ple; 1 Cor. 2. 9. and to this purpose speaketh St. John, Be­loved, now we are the Sons of God, and it doth not yet appear, what we shall be; but we know, [Page 143] that when he shall appear, we shall be like him; for we shall see him, as he is, 1 John 3. 2.

Now there is near relation, then there shall be much assimilation; here is mutual love, there shall be great likenesse: If God here bring them into the suburbs, then surely hereafter into the heart of the City: If so much now, while they are in the valley of tears, then much more, when they come to the mount of joy. If this be done for them, while they are in their non-age; what then shall be done for them, when they come unto a perfect man, un­to Ephes. 4. 13. the measure of the stature of the fulnesse of Christ.

9. The excellency of effectual calling: Is S. 9 effectual calling such a work, and are the ef­fects of it, such as we have heard? then it is one of the most excellent things in the world; next to Christ and Heaven, there is no better thing that God gives to his people: That makes the Apostle Paul to give thanks to God for it; in Colos. 1. 12, 13, 14. Put the best of the things of the world into the scales with it, and it will weigh them all down: Set them all by this, and this will be higher than they by the head, and shoulders: It is good for the body, advantagious to the soul, the blessing of both: It is good for this life, for another life; never out of date, ever useful; Godliness Poeniten­tia est medica­mentum pulveris spes salu­tis. is profitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. There is nothing in the world hath so many commodities, as it hath: It is health from sickness, life from death; li­berty, [Page 144] pardon, sonship, fellowship, perseve­rance, Qui per poeniten­tiam pec­cata di­luit, ange­licae feli­citatis consors in aeternum erit. glory are the virgin-companions that follow effectual calling: We may truly say of it, that it is more precious than Rubies, and the merchandise thereof, better than the mar­chandise of silver; and the gain thereof than fine gold, Prov. 3. 14. 15. It makes a King of a begger, a friend of a foe, a righteous one of a rebellious one, a godly man, of a godless man, a saint of a sinner; and those that are thus qualified, have an excellency above others: The righteous is more excellent than his neighbour, Prov. 12. 26. He, or she, that hath this, need not care, what else they want. It is the sottish ignorance, that makes the world tread under feet this Jewel: There are but few Crowns adorned with this Diamond: These waters of Jordan though contemned, yet are better than Abana and Pharpar, rivers of Da­mascus. 2 Kings 5. 12. Think, and think as often as you will, yet you will find nothing to match, or equal effectual calling; many think they have all, when their will is fulfilled, but they have no­thing, till their will be changed; many say, all is well, if they have what they would; but all is ill, till they have what they should: To say, one is wise, rich, strong, beautiful, parted, is much; but to say one is gracious, holy; re­newed in their affections, reformed in their actions, is a great deal more. Nay, further; to say one is prudent, sober, honest, moral, cour­teous, is something; but to say they are godly, far surpasseth: Nay to rise higher, to say, one maketh a good shew, is religious, outvieth [Page 145] the rest; yet to say one is a new creature goeth beyond it by many degrees: That is good in the positive, and comparative, but this in the superlative degree: The Lord open your eyes, that you may see the glory, and beauty thereof: A most blessed condition, it must needs be that hath so many choice consequen­ces, a most excellent endowment, that brings so great enjoyments; no mean quality, that hath so many immunities: It is a great King that is attended by such a noble train, a Royal Queen, that is waited upon by so many maids of honour: A whole Paradise of temporal fe­licity, falleth short of a part in spiritual san­ctity.

10. The industry of youth: If the Lord do S. 10 usually call, in younger years, then young people had need be very industrious to get grace: They had need bestir themselves to make hay while their Sun shineth; while they are naturally strong, they had need labour to be spiritually strong in the Lord; while the In juvenili aetate, vi­gent corpo­ris senjus, visus acu­tior, audi­tus, Prom­ptior: qui in hac ae­tate se do­mant, & Deo se so­ciant, prae­mium Jo­annis ex­pectant. blood runs fresh in their veines, they had need plie the work of salvation, and apply the word of sanctification, let them strive for grace ear­ly, and they are like to have grace in earnest: If they do not sedulously improve their time, they will hardly savingly approve the truth. They should strive against sin, oppose obsta­cles, be conquering corruption, defying the devil, tooth, and nail, with might, and main; now, or never; now, if ever, as we use to say: It is good policy to labour, while one is young, that they may get a stock against they be old: [Page 146] If young men be sluggards, and loath to put their hand to the plow, it is just with God, that they should beg in harvest, and have no­thing; Prov. 20. 4. for though they call upon God after­wards, yet it may be he will not hear them: Now must they follow their pattern Jesus Prov. 1. 28. Christ, and work the works of God, who hath sent them into the world; the night cometh, when no man can work: So that we may say John 9. 4. with the Psalmist, Both young men, and maid­ens, old men, and children; let them praise the name of the Lord, Psal. 148. 12, 13. Let them give glory to God by taking true shame John 7. 19. to themselves; As Joshua saith to Achan; ad­vance his worth, by the amendment of their works; and raise his honour by the ruine of their sinful humours: To see young people running, striving, labouring, in spiritual things, till they sweat again; Oh what a pre­cious sight is this; how doth the Lord smile upon such in love, and clap them on the back with encouraging promises, They that seek me early, shall find me, Prov. 8. 17. and to him that asketh, it shall be given, and to those that knock, it shall be opened, Math. 7. 7. And to him that overcometh, will I give to eat of the tree of life, which is in the midst of the Para­dise of God, Revel. 2. 7. One accounted the King of Persia happy, because while he was young, he had attained to so great puissance: They are really, and eminently happy, who attain to an estate of grace, while they are young; to be made new, to have the strong holds of hell in the soul thrown down, is a [Page 147] mercy, that but few attain unto; but to reach this under the conduct of the spirit in youth, is an addition, and augmentation of the mer­cy; ‘It is a sweet thing, (saith a precious man) when God satisfieth young people with his mercy, and that satisfaction abi­deth, Master Burroughs Hos. 2. 15. so as they rejoyce all the dayes of their life.’ But carelesse youth is usually more active for sin, than grace; and that strength which they have from God by common boun­ty, give to the devil in special service; and sweat in gathering fading May flowers, and ad­venture to the ditches brink to gather dasies, to make a garland of vanity withall; in the mean time neglecting to dig for Diamonds and Pearls, to set in the Crown of Eternity.

Young people are for the most part loyte­ring, when they should be labouring, playing when they should be praying, singing, when they should be sighing, merry, when they should be mourning; youth must have its li­berty, they say; and the greennesse of young years, is with most a sufficient warrant of any exorbitancies; whereas in many regards it is an aggravation of them; But soul, if thou im­prove Indigne transacta adolescen­tia odio­sam efficit senectu­tem. Fro [...]te capillata est, post est occasio calva. not thy young years, thy golden age, thy white houres, thou maiest rue it to all eter­nity in the blacknesse of darknesse. If you strive not now to enter in at the strait gate, it is to be feard you will never do it in old age. Time hath all forelocks, no hinderlocks; your time is hasting away, and if once its back be turned, there is no calling, or returning it back again: It is better to be Prometheus, than [Page 148] Epimetheus; after-wit is dearest, but fore-wit is best.

11. The miserie of sinful age: If the Lord S. 11 usually call in souls betimes, then to be old, and yet in a natural condition is very sad: Aged men, and women, have cause to be full of fear, who are void of faith, and to abound with sorrow, who yet abide in their sins, and to bemoan their woe, who have not been moulded to Gods will: To have a white silver head, and a black iron heart is lamentable: To age, and grow old in the bed of sin is de­plorable: Long bed-ridden persons hardly get up again; old sinners have continued in sin, and though custom in sin may be removed, yet with great difficulty: They say there is no transplanting trees after seven years root­ing; it is too often true in this case: Art thou drawing near to thy grave, and yet didst never draw nigh to God? Is thy glasse almost run, and labouring with its latest sands? Is thy time well-nigh spent; and yet hast not run in the way of Gods commandements, nor laboured for Heaven, nor spent thy time in the best things? Do thy years, time and hours com­plain, and say, we have been spent in the ser­vice of the world, and wickedness. O doleful Prov. 16. 31. Canities tunc est venera­bilis, quando eagerit, quae canitiem decent. state, to be lamented with tears of blood: The hoary head, I confesse, is a crown of glory, but then it must be found in the way of righteousness; sin degrades them of their venerable dignity. Such souls have cause to get alone into a cor­ner, and put their finger in their eye, and lay their hand upon their heart, and say, what [Page 149] shall I do, and what shall become of me? Caesar wept to see Alexanders statue, who had done so much, and conquered the greatest part of the world, and was but young, when himself had done so little, who was of more yeers: 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 Heavens 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 Gods Orchard, and art thou outstripped by a young Plant? Hast thou been all this while in Christs 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, least 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: [Page 150] 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 meales, from thy recreation, and lay it out about thy soul; because thou hast neg­lected thy salvation so long; the smalnesse of your remaining time, the decay of sence 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 Fathers house, before day-light be quite done.

12. The utility of observation: Doth the S. 12 Lord convert, and call into his bosome, 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 filed 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 dealings are as decoyes, and snares to take us, but if we step over them, we are not like to be caught: The Lord openeth these hangings, and if we open not our eye to behold them, they wil not affect our heart; who is there, that observeth the Psa. 28. 5. [Page 151] 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 affaires, in light, or dark, prosperous, or adverse emergencies? much might be squeez'd, 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 re­gistred in our understandings: In the Arke was kept the pot of Manna, which was a re­markeable, 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, &c. The footsteps and goings of the Lord are to be mar­ked and observed: It is not amisse to keep a Book, or List of them; let mercy be remem­bred, 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 passe 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 stroak, shall we regard nei­ther? [Page 152] Contemplation of our maker is one great Homo ad contem­plandum creatoris suum con­ditus est. end of our making; and to view not onely the wayes of the Lord in general towards others, but also his goings in particular toward our selves: 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 shew our selves thrifty in this case, and gather up the fragments, that nothing be lost; we are ready to murmure at God's dealings many times, when there is great reason to mar­vail 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 mans heart; then 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 it self. 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 bosome; which was the practice of pious Da­vid: Thy word have I hid in mine heart. Psal. [Page 153] 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 bottome 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 men­te voluan­tur. [...]. 2 Tim. 3. 16. Si verbum Dei aufe­ras, solem è mundo sustulisti. 97. The word is of exceeding great use and price; it is an universal remedy; it is a means of enlightning 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 darknesse, such is the vertue, and value thereof, that Luther said, one leaf of the Bible was worth the whole world; it is the honour of a Nation, the happinesse of a people to have it; it is a blessing that proceeds from signal love, and distinguishing favour. He sheweth 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 sayings, versed in the verses, Catechized 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 ratled with reproof, condemned by censures, that are weary of the word, that slight the Scriptures, [Page 154] that trample the Testaments under their feet? I am loth 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 esteeme of Gods word die, and wither 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 mans wisedom; 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 truely, Never man spake like this man. John 7. 46. So may we both truely, and justly say in this ease: Never any spake 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 supe­riour Agent, makes use of as an inferiour 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 bene, well: It is true, God loves [Page 155] adverbes better than verbes, 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, then the dead in sin must wait upon it: If the Ministers be Christs ushers, then those that would learn must come, and sit at their feet; Faith cometh by hearing, then they must come to hear, that they may have faith: Peter preached to wicked ones, to the crucifiers of Christ, Acts. 2. 22, 23. &c. 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 Gods execution may be sanctifying; some ordinances are for all, others onlie 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 [Page 156] 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. Ʋse, for Terrour.

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, & thundreth an whole peal of ordnance in the faces of those that are un­changed; & like pictures, that are made to look everie 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 trulie, in reference to wicked men, that it doth not prophesie good concern­ing them, but evil. Doth the Lord effectuallie call, whom hee did predestinate, then you who yet are not called, have cause to wax pale, and to be filled with tremblings of spi­rit: It is like the hand writing upon the wall, and may loose 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 [Page 157] 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 unrighteousnesse: 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 joyneth election, and sanctification together; where he saith, Elect, according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience, &c. 1 Pet. 1. 2. or to sanctification rather: What Bez. in loc. though you have civilitie, and outward con­formity, is that firm ground, fitting for thee to anchor upon with determinations of thine ele­ction; you may haplie make shift to passe the corps du guard, of man; and so to say the word, that none can gain say you, yet God can perceive your lisping; and when you come to the passages of Jordan, that lead into Judg. 12. 6. the heavenlie Canaan, and shall say, Lord let me go over, and open unto me. The Lord will say, art thou not a sinner, a rebel, and an unbeliever; and though thou say nay, yet the Lord will find thee out; and bid thee say Shibboleh, which thou canst not do; but in­stead thereof will say Sibboleh: Thou canst say [Page 158] outward calling, but not inward calling; thou canst say common grace, but not special grace; thou canst say, I am a Christian, but thou canst not say, I am a Saint. There thou stammerest, and stutterest, and art not able to speak right; Be not deceived, God will not be mocked: And is Gala. 6. 7. it not a most doleful, and direful condition for a man to be in, wherein he cannot say up­on sufficient grounds, my name is written in Heaven, I am one in the Catalogue, and list of the elected, and chosen of God.

Whom the Lord chuseth, he chuseth to ho­linesse, to sonship, now if these things be not in Homo prae­destinatus est esse fi­lius Dei. Aquin. thee, what hast thou to say for thy predestinati­on? It is true, Gods people are many times under dark dispensations, and their condition so clouded, that with Paul and his company, neither Sun, nor Stars for manie dayes do ap­pear Acts 26. 20. to them; so that their hope of being sa­ved is taken away; but yet their condition is far distant from thine: For they have the root, though not the branch, the habit, though not the act: Though they cannot through impe­diments, yet they ought by Gods command­ment to conclude his eternal loving thoughts towards them; yet withal they have such a glimmering, and see so much of land, and dis­cover the coast, though but in a small mea­sure, that if put to their choice, they would not exchange conditions with thee: but as for thee, that art in thy sins, thou hast no right, neither oughtest thou to conclude any such thing to thy self.

2. If such do conclude, they do but delude S. 3 [Page 159] themselves; onlie Saints can make right syllo­gismes in this matter, for mood, and figure; because themselves through the grace of God are in a good mood, and they have the figure, and image of Jesus Christ upon their hearts: others can make paralogismes, as the Apostles Jam. 1. 22. [...]. word is; and are good, or rather bad at falla­cies, which is the way of disputing altogether in the devils Schools; and what a desparate thing is it for a man to cheat, and bear false witness against himself in things of so great moment, when he is forbidden such demea­nour towards his neighbour in the ninth com­mandement.

Friend, and Christian Reader, you are full of conclusions, and do abound with determi­nations of his kind, yet wanting the inward and saving workings of the spirit, you do but cozen, and deceive your selves: If you say, you are chosen, and are not called; if you say, you are purposed to life, and are not pre­pared for life, that your name is registred in Heaven, and not your nature regenerated on Earth: If you think you are the object of pre­destination, and not the subject of sanctifica­tion, you do erre in your thoughts, and greatly mistake: Hath your hope for Heaven no other staffe to lean on, but the broken reed of Egypt? Will that building last, that hath no other foundation than the sand? Hear what Paul saith, If a man think himself to be some­thing, when he is nothing, he deceiveth himself, Gal. 6. 3. It is universally true, in divine, mo­ral, civil, and natural things; and very ap­plicable [Page 160] to our purpose: He that thinketh himself to be something in regard of predesti­nation, and is nothing in regard of effectual vocation, deceiveth himself; yet there is no­thing more common with people, than thus to do; and this is the misery, and the mischief of all, that people will not be beaten out of these thoughts, and sayings, though there be not the least of reason for them.

To run upon mistakes in temporals, may be great detriment, but to do it in spirituals, is like to prove grievous damnation: Is thy con­dition ever the better for such conceptions? Is it sufficient warrant for hopes, and confiden­ces, to have nothing but the hand and seal of Satans delusions. There is nothing will bring thee more woe, and speaks thy condition more sad, than these delusions: It may be truly said of thee, a deceived heart hath turned thee aside, that thou canst not deliver thy soul, nor say, Is Isa. 44. 20. Adulatio fallax crudelis est. there not a lie in my right hand. Deceitful flat­tery will prove destructive cruelty; bottomless conclusions will prove bottomlesse confusion, if the spirit prevent not by Scripture confuta­tion; and in the end thou wilt find this course but a counterfeit salve for thy sins, a skinning of the sore, and the devils breath to carry thee down the more swiftly, and easily upon the tide, and stream of temptation into the Vitiis sem­per servi­unt blan­dimenta, lenoci­nantur dulcia de­lictis. gulph of perdition. The Lord uncase this de­ceit for thee, and shew thee the hellish and hideous face thereof: Rational men will have a reason for what they think or do; and should not Christians make the divine reason, the [Page 161] basis of all their inward, and outward moti­ons: It is most unsafe for us to enter into the labyrinth of predestination, to pace it with our own feet, to make particular applications of it to our selves without the clue of Scripture-rea­son; and doth not that, even in the text, say? Whom he predestinated, them he also called. If effectual calling say not Amen, thy strong conceits have none of the spirit's seal: If those that have true grace, may have doubting fears concerning their predestination, then thy cer­tain thoughts without grace are but a delu­ding fancy; If they may yet suppose their con­dition sad, thou hast no reason to conclude thine safe. Christ saith, Woe, when all men Luke 6. 26. speak well of you; and doth not a woe also be­long to such, who think, and speak well of themselves causelesly. Deceits of this nature will prove like mountains of snow, which with the heat of Gods wrath will dissolve into floods of sorrow.

3. In the next place consider, what content­ment S. 4 can you take in any enjoyment, whilest you are unchanged, and so cannot make out, that you are one of God's chosen? What feli­city in any temporal favour without this? Health is the sauce of our morsels, peace gives a rellish to our rest. Plenty is a foil to our peace; a cheerful spirit within, is the quaver of our mirth, without; our enjoyments like lo­ving brothers are mutual helpes to each other; but an interest in God, and a sence of that in­terest is the crown and glory of all: without this, the rest will not concoct well, but produce [Page 162] crudities, and distempers in the spirit; with­out this Benjamin what are all the rest? who could smile at the highest attainments of na­ture, which would prove, but fawning flatte­ries, without the presence of this: It was the counsel of Jesus Christ to his inceptors, his young beginners; Notwithstanding, in this re­joyce not, that the spirits are subject unto you; but rather rejoyce, because your names are writ­ten in Heaven, Luke 10. 20. If we had the de­vil under our girdle, and our selves were not in God's heart; if we had never so much pow­er on Earth, and had no place in Heaven, what would it advantage us? If the world were thrown into your bosom, and your name not written in God's book, could you say, you had enough? Heraclitus said, if the Sun were wan­ting, it would be night for all the Stars: If the Sun of righteousnesse hath not risen upon your heart with healing under his wings, the glory of your accommodations lies buried in darknesse, and yields no pleasure to the eye; what satisfaction can there be in the world's goods, if thy maker be not thy Husband? Which he is to none, but those that are effe­ctually Gaudium solummo­do verum est, quod de creato­re conci­pitur. called: The blaze of temporal privi­ledges will soon out, if the knowledge of prede­stination do not maintain the flame: If you cannot upon good grounds, to wit, the right application of Christ, which is done in effe­ctual calling, make out a real appointment to glorie, may it not, is it not sufficient to marre your mirth, to spoil your sport, to damp your delight, in things here below; if seriously con­sidered, [Page 163] and duely thought on? Can meat be savoury without this sauce? Can drink be sweet without this sugar? Though a Sea of temporal immunities should come flowing in, yet it is this fair fresh stream, that alone can glad the soul. What contentment can there be in Remi, and Remaliahs son, if the waters of Shiloah do not bubble softlie by the door? Indeed, peo­ple like swine, like beasts, do find, and take delight in these huskes, and they are as dear to them, as their heart; and do account their having of these things to be their happinesse: but it is, because they know not what their state and condition is, that they are lost in sin, nor what it is to be without some certainty of predestination, (they not being able to reach in their contemplations, things of so high con­cernment) which did they know, it would make their hearts to shrink for fear: but that is but adverse felicity, whose foundation is nothing but bruitish insensibility; and that is not to be accounted the joy of a Christian, of a man, that hath its rise from nothing subjective­ly, but beastlike ignorance, and supinesse: Haman accounted all his wealth, and greatness nothing, so long as he could not have his will Esth. 5. 13. of Mordecai: so maiest thou say, and the Lord make thee to say so; I have wealth, and wit; health, and honour; friends and favour; profit, and preferment; peace, and plenty; goods, and gold; meat, and mony; Lands, and Lordships; life, and liberty: but what good do these do me, they avail me nothing, so long as sin sits in the throne; so long as I am [Page 164] not called, not converted; and know not that I am elect, and chosen: How can I look upon them with delight, when I cannot perceive they are enamelled with eternal love: It is most true, that Paul saith; Ʋnto them that are defiled and unbelieving, is nothing pure, Tit. 1. 15.

4. The next sable consideration, that main­tains S. 5 this tragick scene, is this, that they can take no comfort in the promises propounded. The Scripture is a rich mine, full of golden promises; one of the promises there is worth a In sacrâ Scriptura quicquid promitti­tur felici­tas est. world: There are peace and pardon, grace and glory, love and liking, salvation and sonship, Heaven and happiness promised; but only to those that are truly called. The Scripture is a treasure of precious promises, a store-house of gracious engagements: They are spread thick upon the pages of holy writ; The Manna of spiritual promises falls there together with the dew of Heavenlie doctrine: They both descend, and distil together. This laden tree is forbidden fruit to thee; And as Peter said to Simon Magus, so I to thee in the name of the Lord, who art in thy sins, Thou Acts 8. 21. hast neither part, nor lot in this matter, for thy heart is not right in the sight of God. It may justlie be said to thee, touch not, tast not, handle not, for they belong not unto thee. It is for the Saints onlie to sit down at this feast, you that are sinners must be excluded Procul hinc, pro­cul este profani. this Paradise: who do you think the Authour to the Hebrews means by heirs of promise, Heb. 6. 17. but gracious souls? and more plainly [Page 165] doth he expresse himself, when he saith, that they which are called might receive the promise of eternal inheritance, Heb. 9. 15. May it not be just cause of sadnesse to thee, to think, that thou maiest not warm thy self at this fire; to think, that thou maiest not pluck one fair ap­ple from the tree; that there should be so ma­ny heapes of gold, and sums of treasure, and thou not able to say, one penny is thine own: There is no saving good but by the promises, and yet such is thy condition, that they be­long not to thee. How canst thou sleep with­out this pillow under thine head? Doth it con­tent thee to have ordinary mercies by a com­mon providence without an interest in a speci­al promise? Promises of mercy, favour, love, good will are not general, but particular, not to all, but to some; that is to say, to the Saints, the renewed, the effectually called: This is one thing, whereby the Apostle aggravates the misery of the Ephesians former natural conditi­on, that they were strangers from the Covenants of promise, Ephes. 2. 12. and not without good Spem me­rito con­conjungit promissio­nibus de Christo: nam abs­que his quicquid sperant homines, frustra sperant. Bez. reason adds, having no hope. Those that hope without book, hope in vain: Souls, do not lay claim to the covenant, without you find the condition wrought in you; do not chal­lenge glorie for your right, unless you can find grace in your heart; do not say you are par­doned, unless you find your self purified; verilie, it must needs be very sad, if you but seriouslie consider it, that there should be so much good promised, but none to you, be­cause you are still bad: He that carrieth a [Page 166] promise in his bosome, hath an antidote against all disasters; and he that wants it, lies exposed even to eternal destruction; you had better want any thing, than this.

5. In the fifth place: Those that are not effe­ctuallie S. 6 called, and therefore cannot make out their predestination, have no true bladder to support them in affliction. How can such stand in storms of trouble, who know not, but that they are the beginnings of eternal woe? Will not their head be soon under water, who can­not make out to the contrary, but that they are the objects of reprobation, because they are not the subjects of regeneration: These are sinking thoughts; you must not look al­wayes to sit as a Queen, and see no sorrow, you must not look, that the Sun should alwayes shine warm upon your head; that your peace should have no period, your summer dayes no date, your felicitie no fate: No, the clouds will gather, the Heavens grow black, miserie invade you, and sorrow seize upon you in one kind, or another: Oh, how it would lessen your trouble, quench the flame, mitigate the dolour; if you could but make out, that you were one, that did belong to God, and that your name were in the book of life: It will be sad, when the waters rise, and you have no Ark to return unto; when the storm comes, and you have no sheltring place: whereas to be in an estate of grace is a great support to a soul, when under hatches; I am thine, save me; for Hic mu­rus ahe­neus esto, &c. I have sought thy precepts, Psal. 119. 94. I am thine by predestination, I am thine by effe­ctual [Page 167] calling, for through grace I seek thy Laws and waies; were not these things great staies to his spirit? Dionysius said, that this benefit he had by the studie of Philosophie, that he bore with patience his alterations and changes; so this is the benefit that comes by grace, that such may bear their sufferings not onely with patience, but also with joy, yea and may sing in the midst of a prison: The ship of the soul, being ballasted by grace, and effectual calling, is preserved from being overturned by tem­pests of sorrow. David was one of God's, and in an estate of grace, and this he had some knowledge of, or else he could not have kept his ground, as he did against the thundrings of 2 Sam. 16. 12. Shimei's railing tongue; without these things you will be like a wild Bull in a net, when you are caught in the toile; You will have no pa­tience in, nor hardly profit out of your trou­bles. Doth not David once and again put the bottle to his mouth, and suck in this cordial in the time of his spiritual swoonings; that God Ps. 42. 11. Ps. 43. 5. was his God. The want of these things must needs make the fornace of the fiery trial more hot and burning; than otherwise it would be: It is doleful for a man or woman to be in such a condition, that they may say, I want goods, and I want grace too; I want peace, and I want piety; I want liberty, and I want life; I want comfort, and I want conversion; I want Friends, and I want God's favour too; when God shall strike you with his rod, and you can­not make out, but that his blowes are from loa­thing, and not from love; that they are from [Page 168] a foe, and not from a Friend; it will be very dismal, if you cannot say, these wounds have Mitigat vim dolo­ris consi­derata ae­quitas fe­rientis. I received in the house, and at the hand of my Friend, and these are the chastisements of my Father in mercy, and not to misery, it will prove a sore shaking to thy spirit, a sad aking to thy soul.

6. The last bitter Pill is this: Such have no S. 7 support in death; what will you do when death comes and mowes down the flouri­shing Flowers of your temporal comforts, when this great Philistine stops the Well of your out­ward consolations? Though now you are a­live, yet you must die; Death will find you out, and when he comes, will not return with a non est inventus, We cannot find him. And Vix bene moritur, qui male vixit. can you die comfortably, that have not lived graciously? Can you end with safety, that have not begun with sanctity? can you have peace with the grave, who have no peace with God? can you be willing to be called out of the world by death, who were never called in, to God by grace? you may have strong fancies, but you can have no sure Faith. If you be not effectually called, and have not the true specta­cles of faith and repentance, whereby you may be enabled to read your own name, in Heaven's court-rolls; What will ye do in the day of visitation, and in the desolation, which will come [from death?] to whom will ye flee for help, and where will ye leave your glory? without Isai. 10. 3, 4. me ye shall bow down as Prisoners [of the grave] and fall among the slain, [by the stroke of death.] The sting of death is sin, saith the Apo­stle, [Page 169] 1 Cor. 15. 56. It is sin, that maketh death to bite, and leave the venome of his teeth be­hind him: you are yet in your sins, death there­fore must needs be bitterer to you than gall, and wormewood; you are yet without grace, and cannot make out that you are one of Gods; you cannot therefore lay this snake in your bosome with safetie. Have not such thoughts sadned thy heart, when death's messengers have knocked at the door? certainly they have, un­lesse thou be given up to fearednesse of con­science, and stupefaction of Spirit, which is worse than the strongest sence of sin, and mi­serie; without grace death must needs be the [...]. King of terrours; what is your reason, why you are yet loath to die? Do you not say, it is this? Oh, if I were fit, I should not fear: If I had that upon me, and in me, that Ministers speak of, I should be willing to die; If I did but know, that I did belong to the Lord, and that I were one of his chosen, it would never trou­ble me; why, you can never make out the latter without the former. You can have nei­ther actual, nor habitual comfort in death without these things; you had better never to have been born, than thus to die; better ne­ver to have looked forth of your Mother's womb, than thus to look death in the face: friends, relations, accommodations, helpes, are all too weak twiggs to lay hold on to keep from drowning in this Sea of fear, if there be not grace: you may send to Ministers to come to you (I wish with all mine heart, people would send to Ministers to come to them in the [Page 170] time of their health and prosperity; and deal with them about the state of their souls) but they, if they be faithful, dare not, cannot speak peace to you, while you are in your sins; for what peace, so long as the vile­nesses, and abominations of thine heart are so many: There is no peace, saith the Lord, to the Isai. 48. 22. wicked. What comfort can they have in, or against death, who cannot rightly particula­rize the promises of eternal life, which such Quis mor­tem tem­poralem metuat, cui aeterna vi­ta promit­titur? cannot do as we have shewed 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 moneth, Job 41. 29. when you come to be gravid, and go bigge 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 sence 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 terrour to themselves.

CHAP. IV. III. Ʋse: 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 cals of God; have you lived in the bosome of the Church all this while, and are not yet in the bosome 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 iniquitie? Hath the Lord stretched out his hands, and thou not regarded? Hast thou turned the deaf eare to his voice? Hast thou snibbed the spirit, muzzelled the mouth of truth, bruised the buds of grace, stopped the stir­rings, murdered the motions to holinesse? 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 sol­licitous 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 your selves and others: You have not praied, nor endea­voured for it; the desire of your soul hath not gone out with earnest longings for this work; (nay, shut not up the Book, do not go your wayes; but stand still, till you have gone [Page 172] through this use, bear your chiding patiently, and let your eare 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, pietie needlesse precisenesse, the new birth a burden, duty a disparagement in your conceit and estimation? Have you spent all your dayes 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. Truely the foulnesse of your waies declares the 2 Tim. 2. 5. folly of your thoughts, and your conversations will shew that there are such cogitations with­in: what, hast passed all this time in the world, and yet never passed the streights 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 heartily ashamed of this. Are you not at one time or other convinced, that your condition is not [Page 173] 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 your self, (as if that must needs be which you could wish) or from presumption, that the generalitie 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 your self 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 coyn? 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 dread­full hearing, every word hath its weight: what, [Page 174] 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 thy self; 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, &c. 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 doores: Is it nothing to hear the Lord thundring 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 spake 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 concernes thee as well as them, because thou art in the same predicament, and condition with them. You see the hardness of your heart, and the heavinesse of Gods hand go toge­ther; want of conversion brings woful confu­sion; and such as continue vassals of sin are like to prove vessels of sorrow. Is it a light matter in your account not to Eccho to the voice of God from Heaven? Is it nothing to have the Lord of life and glory stand and knock at the [Page 175] door of your cottage, and you not let him in? He hath promised to open to you, if you knock, Matt. 7. 7. and will not you open to him, when he knocks? Is it nothing to have God make tenders from Heaven, and we be unwilling to accept of his termes? Is it nothing for the Lord to complain, and say, All day long I have stretched forth my hands unto a disobedient, and gainsaying people. Rom. 10. 21. If you be not past shame, you can­not but be ashamed of these things; let not the Lord have cause to say, Were they ashamed of what they had done? nay they were not ashamed at all, neither could they blush. Oh, that you Jer. 8. 12. should make no more account of such a work as this is? That you should spend your time, and never seek for this? Bear with my chiding and reproof; the Lord set it home upon your hearts: It is out of love and desire of thy good; I must not flatter thee. Open rebuke is better than secret love; faithful are the wounds Prov. 27. 5, 6. Magis a­ma tobjur­gator sa­nans, quam a­dulator dissimu­lans. of a friend, but the kisses of an Enemy are de­ceitful: Such as you are must be rebuked sharp­ly: You are in much fault; your sin is great, your condition is sad, and not to deal plainly, were to destroy thee, and my self too.

That this use may not fall off from your spi­rit, I shall fasten it with three nailes; and that I may make it more full and compleat, give me leave to lay before you a trinity of consi­derations; which are these:

• 1. Aggravating circumstances.
• 2. Administring causes.
• 3. Astonishing consequences, or conside­rations.

[Page 176] 1. Aggravating circumstances; In the first place, S. 2 I shal aggravate the neglect & want of effectual calling. It is good for souls to view their sins round about; and to look upon them not onely in the substantials but also in the circumstanti­als of them; not only in their essentials but also in their accidentals. That may be a mole-hill in Tanto ma­jus pecca­tum esse cognosci­tur, quan­to major qui peccat, [...]abetur. one, as it were, which is a mountain in another; That may be less in one, which is larger in ano­ther; The quantity of sin beareth proportion with the quality of the sinner. Not only the ab­solute constitution of sin, but the relative di­mensions thereof also are to be taken into our consideration. Now these following circumstan­ces do exceedingly greaten and enhance your neglect, and slighting of effectual calling, and the work of grace.

• 1. The multitude of your calls; in regard of
  • 1. The frequencie of the Act.
  • 2. The variety of the agent.
• 2. The altitude of your inexcusablenesse.
• 3. The magnitude of God's providences.
• 4. The lenitude of the spirit.
• 5. The longitude of your life.
• 6. The latitude of your comforts.

1. The multitude of your calls: You have had many calls many wayes.

1. In regard of the frequency of the Act: S. 3 You have been often called upon to turn in to the Lord, you have been often invited to the marriage Feast; The Lord hath repeated his calls, and do you renew your resistance? The [Page 177] Lord hath multiplied his calls, and you have not magnified his grace by your acceptance: The Lord hath often called from Heaven, and thou hast not taken one step from Earth to meet with him: may not Christ say to thee, as he said to the Jews; How often would I have gathered you together, as an Hen doth gather her Brood under her wings, and ye would not? Luke 13. 34. That how often, implieth often; [...]. the Lord Christ hath many times stretched out his wing of love, and thou hast refused to come under his shelter. This is very sad, and shouldst thou then hear any other voice then that of Punitione gravi di­gnus est, qui saepius Dei gra­tiam con­tempsit. chiding and other language, then that of re­proof. Thou art not able to reckon up the many times that God hath called thee. In the Canticles we find, Return, return, O Shulamite, return, return. Cantic. 6. 13. Four times: but this is nothing to the times that thou hast been called. The Lord called to Samuel four times, before he understood his voice, 1 Sam. c. 3. be­ginning of it: but thou hast been called not four, but four hundred, four thousand, yea innumerable times, and thou knowest not his language; and hast not yet made answer; speak Lord, for thy servant heareth.

Thou hast been called in thy non-age, in thy middle age, yea in thine old age, and yet thou art in thine old condition. Thou hast been called long ago, and of later time. Thou hast been called in thy single, in thy sociated estate. Thou wast called in the time that is past, and art called still in the time that is present. God hath, and doth send [Page 178] many messengers, spokes-men, to woo thee for himself, and thou hast said nay, to all. The Cock hath crowed not three, but three hun­dred Matt. 26. 75. times, and yet thou hast not remembred the words of the Lord, nor wept bitterly for thy sins: You have been called on the Lord's day, and yet not one of your dayes have been spent for the Lord: You have been called on lecture dayes, and yet you have never truely leaned on Christ: You have been called in fa­sting seasons, and yet you have not fasted from sin: You have been called on thanks-giving dayes, and yet you have not given in your name to Christ: You have been called pub­likely, and privately, and yet will not be pre­vailed withall: Your callings have been fre­quent, and yet your Zeal is not fervent: Your calls have been many, but your graces not a­ny: Your calls have been several, but your faith not saving: You have had divers invita­tions, but no dutiful inclinations. The dew hath fallen upon you every morning, and yet you have not sprouted out. The showers have descended upon you continually, and yet you have not ascended Heavenward; the Heavenly Elatum cor, du­rum, & expers est pietatis, ignarum compun­ctionis. drops have fallen upon you every day, and yet your heart more hard then stone, hath recei­ved no impressions. The Lord may complain, and say, I have shewed thee my wayes, and taught thee my pathes, 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 strang thinge by you. The Lord hath called you first in one place, and then in ano­ther: [Page 179] 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 witnesse a­gainst thee, so shalt thou not be judged with a witnesse. Hath wisedome 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 intreated to close with Gods will, and you would never yet enter upon his waies. You can denie 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 journeies 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? [Page 180] For the Lord to send Servant after Servant, to require repentance, to call to conversion, and you to return no sutable Fruits, to give no demonstratious of ought, but barrenesse is a sin of no inferiour nature. What is that whereby the Lord in Scripture doth so aggravate the stubbornesse and sin of his people, and doth leave, and give them up into the hands of mi­serie, 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 ful­lie; to 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 daie after daie, week after week; and yet thou con­tinuest in thy contradiction, and perseverest in the perversenesse 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 Commandement, that we should believe on the name of his Son Jesus Christ. 1 John 3. 23. He wooeth and intreateth; We pray you in Christs stead, be ye reconciled to God. 2 Cor. 5. 20. He threatneth: Every Tree, that bringeth not forth [Page 181] good fruit is hewen 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 Commandements alwayes. 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 trie conclusions, for the tur­ning Quid est cor du­rum? ip­sum est, quod nec compun­ctione scin­ditur, nec pietate mollitur, nec move­tur preci­bus, minis non cedit, &c. and conversion of thy stonie 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 dresse 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 mildnesse, and with terrifying threats; with pure Commands, and with a precious Co­venant; with cordial invitations, and with confounding comminations: But you have not been allured by favours, nor scared by frowns: You have not been wonne 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 threatning doth not make you stoop; so rebellious, that the Authoritie of God's Command doth not awe thee; so stiffe, that his angrie chiding doth not make thee bend. The Lord hath hung out his white Flag first, and then his black Flag; and yet thou [Page 182] 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 readie to say, he hath a Devil, and Preacheth nothing but Hell. If he tell thee of the grace of God in Christ, and the freenesse of salvation; then thou art readie to presume, and goest on securelie in thy sins, saying, it shall be well with thee, though thou adde drunkenesse unto thirst. John Baptist and Christ both have come; The Deut. 29. 19. Lord hath thundred from Sinai, and breathed from mount Sion; 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 Scepter 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 crosse, that nothing shall please you? Is your mouth so out of tast, that nothing can be well relished with thee? Are you so averse, that you will shunne God in all these wayes and pathes, wherein he comes to meet with you? Shall neither sweet nor soure things have operation upon you? Doth not the blustring storm make you seek a Sanctuarie? Do not the warm Sun-beams melt, and dis­solve you? It argueth a very evil frame of heart [Page 183] 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 chidings in his mouth: he hath come also in love, and in the spirit of meekenesse too. He hath sent a thundring Luther, and a mild Melanchthon to you; he hath spoken bigge words; his words and calls have been of all sorts and sizes. He hath laid before you the curse of the Law to deterre you, he hath set up the crosse 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 bosome 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 inexcusablenesse: S. 5 Though people be never so guilty, yet they are Ʋsitatum 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 thy self; and the Figg 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 passe, that you are still unchanged who have sate under the means, you will be like that poor man, Matth. 22. 12. speechlesse; and it will be most dreadful for any man or [Page 184] 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 horrour; consider these ensuing particulars, and see what excuse will be found for you.

1. Somtimes people excuse themselves, because S. 6 they want their hearing; which I confesse 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; blesse God, you that have the use of this sense, and use it to Gods 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 eares be obstructed, yet thine eyes be opened; though thine eares be deaf, yet thine eyes are not dim; though the Lord hath taken away thine eares, 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, [Page 185] yet when the Lord bars up that, he can let it in by the eye; but you have not improved your talent of reading; you have been like the unprofitable servant, that hid his Lords Matt. 25. 25. Talent 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 in­closed, and as a fountain sealed; so little have you given your self 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 thy self, for thou mightest have learned to read, and thou wouldest not give thy mind to it: or thou maiest learn to read yet; but thou hast many excuses, thou art too old. Indeed we are alwayes too young, or too old, to that which [Page 286] 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 stept in yeers. 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 cloke 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 sence; or if none in the house can read, which sometimes falls out, (a woefull thing it is,) yet you ha­ving a gift of hearing, must wait upon the pub­like 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 sence, she gives to another, and so doth compensate, and make amends; as those to whom she denies sight, she gives the bettet memory, &c. So we wanting one faculty, or sence, 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 [Page 187] thou canst hear, yet givest not thy self to it; Thou shouldest hear more, and thou hearest less than others; thou shouldest hear oftner, 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, mente re­tinete. or if you hear it outwardly, yet you care not for holding it inwardly; you had need never be out of Christs School, never make any play dayes; all dayes in the week had need be hearing dayes with thee; you had need lay your eare close, and catch all, and not let any fall besides you: but thou wilt purposly 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 intrusted with such a talent, as this is? Shall you bee allow­ed to pleade with your tongue, who have refu­sed to hear with your ear? Have you forgotten [Page 188] 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 then 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 vertuous 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 wast, and spend impertinently: Oh, if you did but lay out that time in spiritual industry, which you loyter away in sinful idlenesse, 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 affaires, and bestow it up­on soul-concernments, and would provide for the life of his spirit, though with some losse to his flesh, and yet be a gainer: but say, that in ordinary dayes 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 [Page 189] hard-hearted, that thou couldest 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 maiest not do the worlds works on this day, and yet rather than thou wilt do ought 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 publike assemblies. How many vain words, worldly, yea, wicked works passe from thee on that day? The Sabbath is so irkesome 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 wheate? Amos 8. 5. You should have pleaded hard with the Lord on these dayes for grace; and you have played it away: You should have been searching the Scriptures, which testifie 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 dayes 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 Oxe and the Asse, that resteth from his labour. Thou maiest not work on [Page 190] this day, and yet thou wilt not mind thy soul. Thou maiest not trade in the world, and yet thou wilt not traffick 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 daies, and yet hast no holinesse; That thou hadst rather sleep, and passe away these daies with oscitancy, and carelessenesse, than strive to enter in at the streight gate of grace. Thus this opponent is answered, and this excuse, if weighed in the sanctuarie ballances, will be found too light. Thou hast had time more than thou hast known what to do withall.

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 bottome 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 problemes and hard Pascimur apertis, ex­e [...]cemur obscuris. questions in the word to pose the Schollers of the higher forme; and there are easie things for those of lower capacities: there are shal­lows, where the Lamb may passe, 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; [Page 191] besides, the Ministers of the word are the Cap­taines and chief of your forme, 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 easie 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 maiest under­stand them. Therefore thou art inexcusable, O man, or woman, whosoever thou art.

5. If thou be of a dull, heavy, sluggish, re­gardlesse 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 wouldest sleep in thy sins, he labours to rouze 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 sence of any thing, he seeks to touch thee to the quick. For so are [Page 192] the Ministers of the Lord commanded to do, Cry aloud, spare not, lift up thy voice like a Trum­pet, and shew my people their transgression, &c. Isai. 58. 1. If thou be a dead-hearted creature, they are to sound the Trumpet in thine eares. If thou be spiritually deaf, they speak the lou­der, and more vehemently, in a more then 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 then 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 perswa­sion, that he might rouse thee from thy secure rest, rectify thy mis-judging thoughts and raise thee from the bed of sin. He hath thrown Hell­fire into thy face, hath opened to thee the po­sterne 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 setling upon Christ. He hath been carried out beyond himself, hath been enlar­ged above measure, hath out-done his standing abilities, that thou mightest be carried into the bosome of a Redeemer, live no more with a streightned heart to God, that thou mightest have ability to do for God.

6. Some say, they are forgetful, and have S. 11 [Page 193] no memory: They are like a sive, 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 inabled 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 wilfulnesse than forgetfulnesse; 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 Idaea 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 [Page 194] 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 witnesse 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 groate, 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 Jonas; as a late Divine saith well. Thou ladst a fall from a ladder, or pair of staires, 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 thy self 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 sicknesse, and yet the [Page 195] 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 fornace, 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 houshold of Faith. If thou do but set down and reckon, thou mai­est recount many dealings of the Lord to thee in a more than usual manner, and yet thou hast not set thy self to delight in him and his wayes. Have none of his providences prevai­led with you? none of his mercies melted, and moved you? Innumerable have been the Lord's gracious eminent dealings 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 rejoyce: your poysoning hath been prevented, the snare that was laid for you the Lord hath broken; the time would fail to enumerate all; so that thou maiest say, How excellent is thy loving kindnesse, O God. Psal. 36. 7. But, O the sadnesse, 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 sayings, notwithstanding these his doings, and hast contemned his calls, notwithstanding these [Page 196] his carriages towards thee. Ah soul, is this 2 Sam. 16. 17. thy kindnesse to thy Friend? What, doest 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 forgat God Psal. 106. 21. their Saviour. Doth not a Parent take it sad­ly, when after all he seeth no amendment in the Child? The Lord was angry with Salomon, 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 Wilder­nesse, so that nothing was missed 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 stubbornesse and stoutnesse 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 goings of the Lord to thee, and yet no goings 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 [Page 197] and presevere against my rock and refuge; against my Friend and Father? Doest 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 fannings 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 your self.

4. The lenitude of the spirit: Adde 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 bosome, into the creek of an estate of grace! But you with the perversenesse 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 shew 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. [Page 198] 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 unrighteousnesse, 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, hearken unto her Gen. 21. 12 voice; so in all that the spirit saith unto thee, hearken unto its voice. The Poets tell of one Orpheus, who was so cunning a player on the Harp, that by his excellent Musick 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 Musick of the spheares, and plaid deliciously upon the strings of holy writings to allure, but thou hast been more wild than the Beasts of the Woods, more immoveable 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 straines. Sin hath taken you by one hand, and the spirit by the other to draw you from sin to it self, but you have scow­led upon the spirit, when you smiled upon sin. [Page 199] The spirit hath shewed 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 wayes. 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 readinesse 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 bosome 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 intrea­ted you not to be so unruly like an Heifer un­accustomed to the yoke, and hath said, come soul, hearken 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 [Page 200] 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, &c. 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 doest incurre his displeasure, procure thy destruction.

5. The Longitude of your life: The thred 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 glasse run, and turned up again, when others have died before their glasse 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 autumne of ripe and mature years. And yet thou hast brought forth no [Page 201] 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 repented not. Revel. 2. 21. It is sad that thy Virtutes faciunt dies bones. dayes have been great, but not good; that thy dayes 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 daies, 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 forme. Thou art well stricken in years, but thou hast never yet fully stricken a Covenant with the Lord. Thou art entred a great way into the scores, but wouldest never yet enter cordially into the School of Christ. The Lord hath cut off many in their sins, while they have been acting unrighteousnesse; as the drunkard that said, he should never die, yet fell down a pair of staires 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 daies to a longer date, than the daies of many of your stock and Family, and yet are you without [Page 202] grace? Are you ancient in years, and yet have not come in, to the ancient of dayes? Is invaluable time of no value with you? Is it nothing, think you, to live thirty, fourty, 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 de­ferres as doomes-day, 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 then 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 then 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, fourty, 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 hearkned [Page 203] 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 daies, but no intensi­on of thy desires; a lengthening of thy season, but no loathing of thy sins.

6. The latitude of your comforts: Your S. 15 daies have had breadth as well as length: Your daies have been fair, not foul; clear, not clou­dy; delightful with Sun-shine, not darkned with sadnesse; 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 griefe, and my years with sighing. Psal. 31. 10. Have lived all their daies, 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 wayes; others have been streightned 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 sicknesse, while others have had dayes of nothing but languishing sor­row; others have been made (with Job) To possesse moneths 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 tossings to and fro, untill the dawning of the day: But thou hast had Job 7. 3, 4. [Page 204] moneths 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 Sun-shine. The Lord hath hedged thee in with his favour, and compas­sed thee about with fatnesse, 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 hearkened 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? Sicknesse is a burden you say, and that hindreth, 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 [Page 205] invited you to hearken to the calls of Heaven? Hath the Lord cut the wings of pro­sperity, that it might not flie from you all your dayes, and have you clipped, or clogged the wings of your affections and desires, that you might not flie into the bosome of Christ? Hath the Lord caused peace, and priviledges, com­fort, and temporal contentments to be your houshold guesse, 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 eare been open to his call? Hath the candle of the Lord shined upon thine head all thy daies? Hast thou washed thy steps with butter, and hath the Job 29. 3. 6. rock powred thee out Rivers of Oyl? 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 powred out rivers of teares for thy sins? Thine head hath been crowned with Rose buds all thy daies, 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 contemne grace after all God's counte­nancings, [Page 206] to continue in rebellion after so ma­ny calls to repentance doth exceedingly ag­gravate your fault.

2. Administring 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 then ordinary in it, that overtures of grace, should be so overly dealt withal. If we search, we shall find there is a root of bit­ternesse 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 [Page 207] should have. An errour in Theory must needs produce an errour in practicks. An errour in the head will soon bring an errour 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 spheare. As our judgements are of things, so are our in­deavours about them more, or lesse: 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 errour 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 needlesse 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. [Page 208] 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 peoples misconceits, that they give him the hand.

The Lord calls for the power, and they mis­taking give him the forme. 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 [Page 209] when advised, they know not how to addresse themselves to it; misunderstanding of the ob­ject must needs marre 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 chiefly, 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 man-hood, wherein childish things should be put away. Turn them to the these things, and they have hardly a Primmer 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 peoples 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 Catechisme 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 truely, you cannot [Page 210] 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 passe that they are no more careful about it, nor desirous that it passe 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 sence 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 bosome, and never put forth themselves to do ought. 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 professe desires that way? If they would have a throne in glory, it is need­ful. If they would live for ever, if they would [Page 211] escape everlasting burnings, it is needful. But people are as carelesse 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 unlesse 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 passe 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 Absalom, as strong as Sampson, yet without this passe-port thou canst not be pardoned, nor [Page 212] 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 then the Heathen Oratour said of friendship; water, fire, and aire are needful, but this more. Friendship and amity with God is most necessary; yea, it is before meat and drink, for we may live here without them, as Christ saith, Man liveth not by bread alone, Mat. 4. 4. Sensus est, homines non vivere ex solis causis phy­sicis, quum Deus non sit illis ad­strictus, Bez. in loc. but by every word that proceedeth out of the mouth of God: For God is not tied up to natu­ral causes: but we cannot live hereafter with­out this; for without holinesse no man shall see the Lord. Heb. 12. 14. It is one of the first steps of that Ladder, which reacheth to Heaven, and unlesse here thou first set footing, there is no climbing the tree of life. If you cannot produce new hearts, my dear Friend, and Christian Reader, you shall never possesse the new Heavens. If you have not this work up­on your souls, you can neither do, nor have, that which a Saint should do, and have: You cannot live to God, nor upon God, nor with God, unlesse you live from God; what though it do not purchase Heaven? yet it prepares for it; what though Heaven be not the deserved wages of grace, yet grace is the desireable way to Heaven. Oh, sad it is, that you should not know the need of it. Tiberius Caesar said it was a shame that men of sixty years of age should reach out their hand to the Physitian to have their pulse felt, because they should not be ig­norant of the temper of their body themselves; what a shame is it for men and women, to live many years in the School of Christ, and to [Page 213] know so little of the need of grace, which is there constantly preached, and pressed? what Ignoran­tia sui ini­tium omnis peccati. a shame for men and women of yeers to have so little cognizanee of their own condition, so little acquaintance with their own estate, so little knowledge of their souls concernments, as not rightly to apprehend the need of a change? where almost is the man or woman, that is truly sensible of the need of a new na­ture? How hard a work is it to convince them thereof? to work it into their heads, to sink it into their hearts? Did any that were bodily sick look after Christ, when he was on earth, for a cure, but those that perceived their need thereof? and we are soon brought to a sense of temporal miseries, and by that to a sight of the need of a medicine: but in spirituals (through stupefaction) we feel no pains, and hence it is we care for no plaister; or if people have some sense of the need of this work, yet it is so faint and slighty, that it makes them not fervent in seeking after, and suing for it: They have superficial thoughts that the thing may be good and commendable, and it is well for them that are in such an estate; but as for permanent and powerful thoughts there­of they have none: They have not such thoughts as the Apostle had in another case of great moment; A necessity is laid upon me, yea, and wo be unto me if I preach not the Gospel. 1 Cor. 9. 16. So they cannot say, a necessity is laid upon my soul, yea, and wo be unto me if I be not effe­ctually called: Soul, thou dost not consider, that without this Benjamin, (this child of God's [Page 214] right hand) thou canst never see his face; and that unlesse thou be regenerated and born again, thou canst not enter into the Kingdom John 3. 3. of God; that without the life of grace, you have none of the love of God; you consider not that it had been good for you not to have been born, as Christ said of Judas, if thou be not reborn to good; that without this evi­dence you can have no inheritance; without this wedding garment no acceptance. If here you have not the communication of the Spirit's grace, you cannot have hereafter the participation of its glory; if the whole world should be laid down as a pawn for you, it would not prevail: The Angels in Heaven, that are without spot, cannot stead you without this. Ah, if you did but know how needful it were, you would grieve in spirit, you would long and labour, you would sigh and seek for it, and find no rest in your spirit neither day nor night, till God had turned your night into day, you sin into sanctity; you would never be quiet till you were spiritually quick­ned; and would find no true contentation Corporis conversio, si sola fuerit, erit nulla. in your mind, till you had a total renovation of the whole man; yea, you would say, Lord, give me grace, a new nature, at what rate soever, though it cost me all I have: Thou mayst buy gold too dear, but thou canst not buy grace too dear; you would give all that you might have this gift bestowed upon you; you would be importunate with the Lord, and take no nay, till you were called home into his bosome, if you did but know the necessity of this work.

[Page 215] 3. Of the number of the called: This is the S. 20 third thing whereabout peoples apprehensions are not right, namely, the number of the called: those that are outwardly called in­deed are numerous, but those that are in­wardly called are soon numbred. People think that profession of Christianity, and profession of Christ are of equal extent, they think that all that have the word of grace in their eare, have the work of grace on their heart; that all are Israel, that are of Israel; that all that have the name of a Christian, have the nature Rev. 3. 1. too; not considering that the visible Church is lesse then Christendom, and the invisible than the visible; like a lesse circle in a greater. Multi di­cuntur esse in domo, qui non sunt de domo. There are many in the house of God, who yet are not of the house: It is day with many, who yet did never see the sun up. There are many that hear the voice of God, but there are but few that obey it; which made Isaiah to complain and say, Who hath believed our report, and to whom is the arm of the Lord re­vealed? Isa. 53. 1. And S. John also saith, The whole world lieth in wickednesse, 1 John 5. 19. There are but a few that are up and doing the work of the Lord, the most lie still in the bed of sin; there are but a few that have got open their eyes, and are awake, the most are fast asleep on the couch of security. There are but a few that have cast off the works of dark­nesse, and put on the armour of light; the most are in the region of darkness and shadow of death; bordering on the confines of that Countrey which is Terra del fogo, a land of [Page 216] nothing but fire and smoak: There are but a few that have got up to the top of holinesse; the most are below in the valley of folly and vanity. There are many that are the people of God, who yet have no part in God: Those that are effectually called are but a few, as a remnant left of the whole piece; as a garden plot in comparison of the whole world. In all ages they have been but few that have received the spirit to the renewing of their hearts: The garland of grace is not set upon the head of every one. It is a rare thing to be gracions, and they are rare persons that are so. The heavenly seed, though it be sown thick, yet it comes up but thin; we must beat many trees to gather a bushel of such fruit; and search many Towns to find a little company that truly fear the name of the Lord. Where we conceive things to be of a more common and universal nature, we are easily induced to think we have, or soon may have a right and propriety in them; but where we think they are singular and seldome, it is more difficult to raise such conclusions, and renders us more diligent in the constant prosecution of them. Did you know how few were called, you would fear that your self were not one of that number: Did you know there were but a few that did attain to grace, you would hardly contain your self, but would be jealous that you were not within the ring: If you did but Perpauci perducun­tur ad 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 [Page 217] upon your spirit, it would make you more to follow after this work: Did you know how few are clad in white, and that none but such are cloathed with scarlet, it would make you willing to put off the black weeds of nature, and to put on the shining raiment of grace: If you knew that but few were good, it would make you more unwilling to be bad: If you knew that most were sinners, it would make you more desirous to be a Saint: Til you know that most are excluded, you will never be careful that your self be included: Till you throughly weigh that most are gracelesse, you will never heartily wish that your self be made gracious; the Scripture speaks of but a few, a remnant, a tithe, be you therefore suspi­cious of your self.

2. False suppositions: This is a second cause S. 21 of peoples not looking after grace, and their not obeying the call of God. Falsely to suppose is a sore evill; it is the bond of iniquity, and the bane of felicity. Those that are infatuated by false suppositions, must needs be intricated in fearfull confusion: and this false supposition is of two things,

1. Of their condition: People suppose them­selves S. 22 that which they are not, and therefore oppose themselves to that which they should be. They take themselves to be good, and Multi ad sapienti­am per­venissent, nisi se pervenisse putassent, Cic. hence it is, they obey not God: it is because people have so strong fancies, that they have so weak faith. Those that dream that all is well, will never desire a remedy for all ill: They that think they are sufficient schollers in Christs [Page 218] school, will shut up their book, and away to play. High conceits of present attainments are great obstructers to future atchievements. Those that are whole, though but in their own thoughts, will never care for the Physitians druggs: men think it lost labour to bestow so much as a wish upon that which they think they have already. This hath staved off many an one from Christ; this snare hath entangled many an one, that they could not goe a step further: yet this is the course of the world, and most are delighted to be carried with this smooth stream: They love guilded shadows, bet­ter then they love golden substances: There are too many that make themselves rich, when yet they have nothing. Thus it was with the Lao­diceans, Prov. 13. 7. they fancied worth, but feared not want; they dreamt of plenty, but thought not Revel. 3. 17, 18. Rev. 18. 7. of their poverty. Many say with Babylon, I sit a Queen, and am no widow, and shall see no sorrow. Many think they are spirituall Queens, espoused to Christ, the Lord of Lords, and King of Kings, and so shall never be invaded by sor­row, when as they are desolate widows, and have the greatest cause of mourning that may be. So the proud Pharisees could not endure to think that they were otherwise then they should be, which made them say scornfully, Are we blind also? If people be but turned Joh. 9. 40. from prophane courses to some more civil car­riages, they think it is enough, and are ready to christen it, and give it the name of true piety. With some every spark is a Starre, and every Goose a Swan; and if ever they mount [Page 219] from the bottom to the middle, they presently take the middle for the top. This is one of the devils master-pieces, to lull soules asleep, and then to work upon their sancies, that they may dream of health, when there is nothing but sickness; of a garden of flowers, when there is nothing but a wilderness of weeds, and then he doth not much fear parting with his prey. When the wine is in, the wit is out, we say; and those that are conquered thereby, are ready to have high conceits of themselves; (whence [...], wine; some would have the words to be a kin:) so [...], ween. when souls are intoxicated with the Wine of Satans delusions, they are ready to magnifie themselves in their own conceptions; and such as are secure, are seldom carefull to provide for their safety: This sweet poyson hath been swallowed down too hastily by many. These are the willing easie chains whereby many are captives to sin and Satan. These are the lock and key of hell gate, of the dungeon door. Oh! dear friends, if you think your condition good, when it is not, you are in the high way to destruction; you have wind and tide, and oare, to speed your voyage to the lake that burneth with fire and brimstone. You get up upon the devils back, and post it along through the valley of the shadow of death: The An­gel of the covenant come (though it be with a drawn sword in his hand) and stay your course, stop you in your full career. Doe not blind your eyes with false conceits, because you would not see the worst of your Non nocet sensus, ubi deest con­sensus. selfe: A sense of sin will doe you no hurt, if [Page 220] you doe not consent: though it be painfull, yet it will be profitable: the other, though sweet for the present, yet will be soure after­wards; these honey conceits will leave you in the gall of bitterness: whilst you think you are good, you will never, while the world stands, seek to be made good. As ever you desire to be made a living Saint, so see your selfe to be a lost sinner: but the wretched world love and Joh. 3. 19. live in darkness, and rather then 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 farre 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 testimonie, sure you could not be of that per­swasion, whereof you are.

2. Of Gods compassion: people think, that the S. 23 Divine being is all mercie, 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 remedie and plaister, that they think Ʋltimum 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 onely balm of Gilead, but it must be rightly used.

Gods mercy is sanctifying as well as saving; renewing, as well as redeeming; delivering [Page 221] 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 Gods kingdom) yet he doth not infer, that therfore 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 feare, 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 fancie 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 ruine of another. God is full of pity thou thinkest, that he will spare thee though thou be never so full of impietie; 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 formed you, will not confound you for your sinnes, you think: Doe 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 formed them, will shew them no fa­vour, Esa. 27. 11. Gods mercie you see, will not advance you to happinesse, if you live, [Page 222] 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 Lords mercy glorifieth in heaven onely those whom he sanctifieth on earth.

Though God be mercifull, yet you will be miserable without grace; presumption of Gods 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 mercie 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 Gods mercy, what need they care for Christs Spirit? but soul, know thus much, that though Gods mercy have neither bottom nor bank, yet it will not benefit you in reference to glory, if you come into, and goe out of the world a sinfull wretch: Those that confide in Gods mercy against Gods method, are like to have a sad come off, when it comes to the upshot.

3. Sinful procrastinations: This is another cause of peoples being without, and not look­ing S. 24 after effectual calling, because they defer and put it off to the time to come; hereafter [Page 223] 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 businesse 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 gray heads can find excuses as well as green heads: for when they grow old, then their senses sinke, 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 [Page 224] refused him. People are like little children, who loathe to have their play spoiled or hin­dred 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 begins 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,

To defer in this case is to deny; to procra­stinate, is but to prevaricate. He that refuseth to hearken now, it is to be feared he will hearken never. When Saul would have asked counsel, by his prolonging he was prevented: 1 Sam. 14. 18, 19. future intentions are great hindrances to pre­sent actions; and those that account of doing much in the time that shall be, do nothing in the time that is. You know the Proverb, which saith, Make hay while the Sun shines, and strike while the Iron is hot; and what Solomon saith in his Proverbs, Boast not thy self of to morrow, for thou knowest not what a day Prov. 27. [...]. may bring forth. The present time only is ours: It may be hereafter the Sun may not [Page 225] shine, nor the Spirit blow the fire; to morrow may be worse then to day: many have thought Deteriot posterior dies. to get loose from sin in futurity, and so have lost their souls to eternity; many there are who have sinfully deferred conversion, and thereby have been sadly defeated of their ex­pectation; many have thought to get goodness in their age, and have been cut off for bad­nesse in their youth: God's calls are in the present tense, and so should your conversion be; if you do not turn timely, you will hardly turn truly. It is one of Satan's policies to make you drive off this work, which in effect is no other then to drive away the worker, viz. the Holy Ghost; and one of his fallacies to suggest to you, that so the work be done, all is well; and that it may be as well done hereafter as for the present; whereas the Scrip­ture saith the contrary, To day if ye will hear his voice, harden not your hearts, Heb. 3. 7, 8.

4. Worldly prosecutions: They have so S. 25 much to do to follow the pleasures and profits of this life, that they forget the path to a better; they have so many irons in the fire, that they neglect their souls; their game and their gain so take them up, that there is no room for the babe of grace in the Inn of their hearts; the voice of the world so sounds in their ears, that they cannot hear the voice of the word; they are so bowed down with ter­restrial conversations, that they cannot look 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 choise [Page 226] of their affections, that chief of their time is so laid out this way, that there is nothing left to be spent in industrious endeavours after conversion, and effectual calling. It may be said of most, as Christ said to Martha, they Luke 11. 41, 42. are careful and troubled about many things, that they forget that one thing that is needful. They are like Duke D' Alva, who when the King his Master asked him, if he had seen the Eclipse, answered, he had so much to do on earth, that he had no leisure to look up to heaven; so much do they converse with the creature, that they know not how to convert to the Creator: And so they can but furnish the body, it matters not with them, though they forget their souls; they stoop to take up these golden apples, and in the mean time lose the prize of grace; they are loth to come out of the warm Sun-shine into God's blessing; there is such a croud of worldly thoughts and intentions about the heart, that grace canot get neer the door with its motions; they followthese things with such speed, that when they should look after grace, alas! their spirits are spent. It is just that they should go away without the pearl, who spend their time in getting pebbles; and that they should be deprived of the dire­cting spirit, who devote themselves to the Fallax est hic mun­dus. deceiving world; for when your out-side thrives upon its treacherous bounty, you will but starve at heart for want of grace: yet this is the course and custome of people, to lose treasures for looking after trifles, and to put Luke 14. 18, 19. off Christ's call with their oxen and their [Page 227] farms; Christ calleth them in the Ministry of the word to grace, to sanctity, to an upright walking, to the renovation of their souls; they desire to be excused however a while, they would fain have a little more delight, fain reach to such an estate, fain dispatch such a businesse, they cannot yet tend to such things; people are so buried in sensual things, that they know not how to look after a spiritual life: These things so swallow up their affe­ctions, that better things can find no accep­tance with them: These do so monopolize and ingrosse their time and thoughts, that the Spirit's motions can find no entertainment with them. Ah, vain man, are pleasure and profit such darlings, that your soul and grace are the lesse dear to you? Will not you repent it when it is too late? Lysimachus yielded up his Army, and whole power into the enemies hands, for a little water to quench his and their thirst; and when he had so done, then cried out, What have I lost for a little drink? It will be sad, when thou shalt be forced to complain another day, and say, What have I lost, my God for gold? my soul for sin? piety for profit? grace for gain? wisedom for wealth? goodnesse for greatnesse? Do but remember what Christ saith, What will it profit a man if Mat. 16. 26 he gain the whole world and lose his own soul? Hast not thou been so taken up with hunting and hawking, so ingaged to sports and re­creations, In volup­tatis regno non potest virtus consistere. so addicted to carnal delights, that thou hast not been free to the Spirit's tenders? Thou hast followed after these things so far [Page 228] and so fast, that thou art got out of the Spirit's call. It is strange that the world should be such a Jewel in your eyes, that it must be had, though with the losse of a Jesus? It is much that you should run an eternal adventure for a temporal advantage. God, I am sure, made you not for this end, that you should be a servant and vassal to these things; yet thou art all for treasuring up goods, but carest not for treasuring up grace: such as resolve and endeavour to be rich in body, will hardly be rich in soul; so long as thou art wedded to the world, thou wilt hardly be willing to re­pent; We cannot serve two masters; we cannot Matth. 6. 24. serve God and Mammon. And if the love of the world be within, the love of God and grace 1 Joh. 2. 15. must needs be without. If upon 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 hide that seed in the furrows of their heart, which is sown by the Ministers 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, mente re­tinete. it enough to give it the hearing, though they refuse it entertainment: Hearing without heeding, will bring little good to the soul. [Page 229] 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 uncleannesse, because they chew not the cud. There must be attention without avocation; conscionable, careful hearers reach to something, when others, sive-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 [Page 230] read of one Nicias a Painter, who was so earn­est Plutarch. in his work of painting, that he forgat 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 center 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 verbū Dei neg­ligenter audiverit, quam ille qui corpus Christi, in terrā 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 sayings, 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 uselesse. This hath been the marring of many an ones soul, because they have minded the word no more, hearing more for complement, than for conversion; for custome, than for conscience: If thou go on in this negligent carelesse way of hearing wherein thou art, thou art not like to be con­verted; [Page 231] 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 dark­nesse of peoples spirits, that they should fancy health from the hearing of the word, when they are not watchful in waiting upon it: It sheweth 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 hinderance 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. Presidents 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 superi­ours 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 inferiours, 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 then our betters; our rich and wise neighbours, say [Page 232] 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 amisse 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 superiours set them. Many are ready to say, as the Samaritan woman, Art thou greater then 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 compasse, 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 bottomlesse lake; one precept from heaven should be of more force with us than all the patterns we meet with on earth. If others damn themselves, that is no sufficient warrant for us to do so too. Those that are most wise for temporals, are many times most fools for spirituals; and though one would be willing to take their counsel for the one, yet loath to follow their course for the other. If we would set our watch, let us take the direction of a true Sun­dial, and not of others ill-paced watches: [Page 233] If all the world should turn their backs on God, yet it were thy duty, though thou hadst no partner, to set thy face toward the new Jerusalem: It will be no diminution of sin, or mitigation of sorrow, that we have partners and confederates; if you do as others do, you must expect to fare as others fare; others Exempla bonae vitae a Christo, & ab ejus actibus assumere debemus. manners must not be our model, unlesse they follow Christ and Christ's rule; our hearts and lives must be printed, not according to the copy of others works, but according to the original of the word: we must draw the picture of goodnesse, not according to the rough draught of other mens ways, but accord­ing to the exact plat-form of God's will. Those that will swim with the world, must accuse themselves if they sink with the world. To pin our faith upon other mens sleeves, is to pinion our wings, and hinder us in our flight to heaven. Whatever ye do, saith Joshua, Josh. 24. 15. Yet I and mine house will serve the Lord. Though others be loose in their conversation, yet we should be fixed in our resolutions. Though others forsake God, yet let not us forget our souls. Other mens practises are too weak a bottom for us to venture our lives in, in our voyage through the sea of this world to the holy land. It is ill following of others, unless we see they be in the way to grace and glory: Though we see not others panting after the grace of God in Christ, yet let us be pressing forward toward the mark, for the price of the Phil. 3. 14. high calling of God in Christ Jesus. Let their wisedom be what it will in other things, yet [Page 234] here their policy usually fails. Though they be never so much above us, yet let it be no motive to make us contented without grace: Though they satisfie themselves with external, yet let us seek for effectual calling: Though they fancy all will be well, yet dear friend, do thou fear all will be a woe without a work of grace.

7. Wilful ignoration: This is the last cause S. 28 in order that I shall speak to, of peoples neg­lecting, and not looking after this work; and I can term it no other then wilful ignorance: because they have the means, though not a due measure of knowledge. People are un­acquainted with the grounds of Religion, which keeps them from the knowledge of their own condition: Though the Sun be up, yet it is night with many Towns, Families, and Persons. In this light age, how many are there that see but little? Many are like the Jonah 4. 11. Ninevites, that cannot discern between their right hand and their left. Catechistical prin­ciples are good helps to piety; they shew the fall of man, and the favour of God; the curse by the first Adam, the cure by the second; How sin came in, and how it must be got out. They are maps of heaven, of earth; they por­tray God and us; shew what we are by nature, & what we must be by grace, if ever we would come to glory; without the knowledge of our selves, as well as of God, we shall never come to good; which made those that had no other but the Moon-light of nature to direct them, [...]. to magnifie that sentence, Know thy self. Ig­norance [Page 235] of our lost state, maketh us proud in De igno­rantia tui superbia venit. spirit, and pride doth barricado the soul against grace. Those that know not the qua­lity and penalty of sin, that know not how all came to be overwhelmed with the deluge of sin, and to have the weeds of natural pollution wrapt about their heads and hearts; that all are heirs to Adam's sin as well as sorrow; those that know not the manner nor means of grace; that know not the nature of faith and re­pentance, and their own need of them, all which are taught in fundamental principles of Christianity, are not like to meet with a change. Those that have not learned exactly these elements, will hardly be able to spell out a work of saving grace. How many are there who have need to be taught the first principles of the Oracles of God, and yet scorn so low a work as this? but let them know, that if they be not well versed in their A, B, C, they will Heb. 5. 12. hardly prove good Schollers in Vertue's School; and if they be not well suckled with pure milk at first, they are not like to prove thrifty babes of grace. If the foundation be not laid, the building is like to prove but a sorry one; it were well therefore if catechising, private and publike, were more in use; little knowledge of God and our selves, unlesse we get this Horn-book by heart, and into our hearts; without sound principles no saving proficiency; be not too hasty to flie, before thou hast got the use of thy feet; future works have great dependency upon first works: Many soar to the clouds with notional con­ceptions, [Page 236] who never yet cast off the clouts of their natural condition, and all for want of being principled. But despise not thou the day of small things: Grace is a practical know­ledge of the nature of faith, and not specu­lative of notions in the fancy. Were people better learned in these things, it would make them more able to make a right construction of their own estate. They are as a glasse to shew us our deformity, which if we did see, we would more long for conformity to God. Pretences to Christianity are little worth, where ignorance of fundamentals beareth the sway.

And thus I have laid before you several causes that keep people in their natural con­dition, and keep them off from effectual calling; let us pray, Lord, by the hand of thy powerful Spirit, roll these stones from the mouth of the grave, that thy poor creatures may rise to grace. I come in the next place to the third general propounded.

3. Astonishing consequences: There are S. 29 such sad things that do and may follow upon the neglect and want of effectual calling, which may startle an heart of stone; which if you take down and sweat upon, they may through the concurrence of the Spirit, conduce to the expelling and working out your great care­lessenesse and neglect in so great a work; and they are these four following,

The

• 1. Hastinesse of death.
• 2. Horrour of forsaking.
• 3. Hardnesse of your heart.
• 4. Hazard of your soul.

The Lord work these pills into form with his own hand, and blesse them to a powerful and profitable operation.

1. The hastinesse of death: You know not S. 30 how soon you may die, and your Sun may set; you have no lease of your life; nor with Joshua, are you like to prevail that your Sun may stand still in its firmament at your plea­sure. If God with the sword of his justice cut the thread of your life asunder, you fall so low that no lift can help you; you are ruin'd beyond recovery. What if you had that message which Hezekiah had, 2 Kings 20. be­ginning; such a message will come you know Tuus ul­timus dies abesse non potest longe, ad­huc te praepara: qualis enim exi­eris de hac vita, talis red­deris illi vitae. not how soon; and your house is not set in order; your accounts not cast up; you are not in an estate of grace; what then will be­come of you? When nature's life is done, you can never have a spiritual life, if you had it not before; what though you be well at pre­sent? yet you may soon be sick, nay, you may die without sicknesse. Death may lay an ambushment, and surprise you before you are aware: Though it be fair weather for the present, yet you know not how soon it may overcast. Death is an eclipse that hapneth in a cloudy as well as in a clear day; and when death hath done his work, though you should seek your own repentance with tears, as Esau did his fathers, yet it were in vain. It had Heb. 12. 17. [Page 238] 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 [Page 239] such a sinner, though never so unfit.

2. The Horror of forsaking: Consider in S. 31 the next place what a dreadful thing it is to be forsaken of God; and to have the Almighty depart from our souls. What if your day of grace should be over and gone? it is more then you know but it may be so: Though your Transivit dies salu­tis, & nemo re­cogitat. natural Sun be not set, yet if the Sun of righ­teousnesse be gone down in thine Horizon, woe be unto thee: Though God in his common dealings be neer thee, yet if in his spiritual dispensations he be at a distance, I may say with the Prophet, Woe unto thee when God shall thus depart from thee. Spiritual dere­lictions Hos. 9. 12. can have no other end then sore de­struction; such as are left of the Lord, must needs be lost in themselves; when the day of grace is at an end, a man or woman is never like to see good day more; God's departures are doleful and dreadful; our times, as in natural, so in spiritual things, are in the Lord's hands. Divines say, there is a time set for the conversion of souls, which when it is once gone and past, their condition is desperate: and such words have their warrant from the Word; for the Spirit counselleth to seek the Lord while he may be found, and to call upon Isa. 55. 6. him while he is neer. There is a time of God's appropinquation, and after that nothing but alienation; there is a time of God's presence, and after that he absents himself: And to this purpose speaks truth it self, Jesus Christ to Jerusalem, If thou hadst known, at lest in this thy day the things that belong to thy peace, but [Page 240] now they are hid from thine eyes: And they Luke 19. 42, 44. shall not leave in thee one stone upon another, because thou knewest not the time of thy visita­tion. There was a nick of time, wherein all might have been salved and made whole, but that being past there was no remedy. And thus did the Lord threaten his people of old, Because I have purged thee, and thou wast not Ezek. 24. 13. purged, thou shalt not be purged from thy fil­thiness any more, till I have caused my fury to rest upon thee. I have purged thee, that is, I have called upon thee to be purged, and have Verbo praecepi te mundari. Jun. in loc. afforded means thereto, which you refused, and therefore are rejected. If your day of grace be done, you are undone, though you should live never so many years more in this world; for graces day and natures day, are not al­ways of an equal length. What if God should say of you as he did of the old world, my spirit shall not always, nay, it shall no longer Gen. 6. 3. strive with this man, this woman. When God gives his spirit a commission to visit with its motions a man or woman, he limits a time, and saith, if by such a time they come not in, let them alone; if by such a time they come not over to me, give them over to themselves: when the glasse is out, and the last sands are run, speak no more to them, strive no more with them. It is a fearful thing to fall into the hands, but much more fearful thus to fall out of the hands of the living God. If God should passe that doom upon you which we find, Rev. 22. 11. He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still, [Page 241] it would be very sad. And if the glory of Ezek. 9. 3. the Lord be gone to the threshold, ready to depart, there is like to be but a solitary Temple left behind.

3. The hardnesse of your heart: Thine S. 32 heart, by standing out against the calls of God, grows more and more hardned; multiplied oppositions procure much obduration; and the more people stand out against the Spirit, the faster they stand in their sins: The oftner the Divel, 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 dayly, while it is Heb. 3. 13. called to day, left any of you be hardned through the deceitfulnesse 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 garlick; 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 joyned to Idols, let him alone. Every sinner [Page 242] 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 rendred more difficult and doubtful. An hard heart Rom. 2. 5. and a penitent heart differ like fire and water, light and darknesse; formerly you melted when you sat under perswasions 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 mil-stone; formerly the warm Sun-beams 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 shrowd 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, unlesse you flee Non est quo fugias, a Deo ira­to, nisi ad Deum placatum. into his bosome; 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. [Page 243] hast not obeyed the voice; thou hast not received correction; thou hast not trusted in the Lord; nor drawn neer to the great God. If thou look into the divine Almanack, thou canst find nothing but certain progostications of sad things to thy soul. An Orion of misery is ready to fall down in overwhelming showres upon thine head. Thy nakednesse is dis­covered by reason of thy sins, and thou art a fair mark for the arrows of vengeance to be levelled 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 ruine like a rock is ready to fall upon you, and grinde 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. Ʋse 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 posey. These ensuing considera­tions, if well thought on, may be means of thy great consolation.

• 1. The stedfastnesse of conclusion.
• 2. The surenesse of salvation.
• 3. The safety of perswasion.
• 4. The certainty of conjunction.
• 5. A special benediction.
• 6. The spring of action.
• 7. A sign of affection.
• 8. A singular condition.

[Page 245] 1. The stedfastnesse 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 ben it may be most of thy days tossed up and down upon the unruly sea of despair, and couldest 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 priviledge. With such a consideration doth the Lord comfort Jeremiah, saying, Before I formed thee in the belly I knew thee, &c. Jer. 1. 5. Would not the knowledge of predestination be such a fire as would make thee through hot? would it not make thee to hold up thine head with comfort and cheer, and revive thee though thou wert ready to give up the ghost? nay, there are no men and women in the world that can con­clude they are elected but you. If the divine nature be wrought in your heart, you may 2 Pet. 1. 4. [Page 246] conclude that your name is written in heaven; and the conclusion will be so strong, that you may lay your whole weight upon it, and it will not bend under you. If you be made conformable to God's Law, you may affirm you are inrolled in the heavenly list; which to know is the bond of spiritual peace, a bulwark against adversity; so that you may from under the wing of such apprehensions and conclusions, laugh to scorn approaching annoyances. Who in their right minds but would account it a very cheap pennyworth, if they could purchase the knowledge of election, though with the expense of the world? which none can have but the holy, none can reach but the renewed. None can conclude they are in God's roll, but those that walk according to God's rule. None can conclude they are predestinated, but they that are purified. What a staff to stay thee? a cordial to comfort thee? a rock to rest on then hast thou, who art in an estate of grace? Thou art through grace partaker of saving conversion, thank God for thy portion of stable conclusions: Thou canst make such a Syllogism, which will pose many good Schol­lers.

2. The surenesse of salvation: Thou who S. 3 art sanctified, art as sure of salvation as if thou hadst it already: Thou hast the ground, though not the act of assurance; living gra­cionsly, Beatitudo nostra futura, non prae­sens. thou mayst be sure thou shalt live gloriously; and though thou hast not eternal life in present possession, yet thou hast it in [Page 247] future reversion. Thou art a Saint on earth, thou mayst be sure thou shalt be a Saint in heaven: Thou art one of the Church mili­tant in truth, there is no question but thou shalt be one of the Church triumphant in the end: Thou art pure wheat in God's field, thou shalt assuredly be gathered into his garner; being made a new creature, thou hast hope sure and stedfast, as an anchor of the soul, which Heb. 6. 19. entreth into that within the vail. The Apostle tells the Ephesians, that they were called in one Ephes. 4. 4. hope of their calling. Effectual calling gives hope of eternal crowning. As thou mayst look backward and see what thou wast from eternity, (as we have shewed) so thou mayst look forward, and see what thou shalt be to eternity. Thou art upon that stream which will undoubtedly carry thee down into the Ocean of blisse. Thou art in that way which will assuredly (maugre the Divel and all his devices) lead to the gates of the City of God. Heaven is entailed upon holinesse, and the crown is appointed for the converts head: what though doubts beset thee in thy road, (like high-way men) and thou art molested with the invasion of fears? yet thou shalt get home safe at last, and arrive at thy desired haven. If while thou live thou be translated from dark­nesse to light, from death to life, surely when thou diest thou shalt be translated from earth to heaven. If thou go not to heaven, none 1 Pet. 4. 18. Jus ad rem, non in re. shall. It is true, the righteous shall scarcely be saved, and it is as true, the righteous shall surely be saved. Though thou be not in [Page 248] heaven, yet thou hast a right to it. The con­veyance is made and signed, and sealed; it is a deed of gift to thee, to have and to hold for ever; and there is no variablenesse, nor shadow of turning with the Lord; you that Jam. 1. 17. are godly, take your bread and eat it with thanksgiving; you that are ungodly, hands off. I speak not to you all, but only to the altered: This messe is only for Benjamins; you have so much ground to be sure of eternal life, that you are already upon the borders of the Land of Canaan; for grace is glory begun; and this is life eternal, to know God and Christ whom he hath sent. Though the Joh. 17. 3. Gratia nihil aliud est, quam quaedam inchoatio gloriae in nobis. Aquin. Heb. 11. 1. storms come, and the waves arise, yet you shall not be cast away; you may be as sure of immortality, as of that whereof already you have the actual enjoyment: For, faith is, and should be the substance of things hoped for, the evidence of things not seen, and should make that present which is absent; that neer which is far off. If word, promises, oath of God, are sufficient grounds for any to lean on, then you may build upon it that you shall have Heb. 6. 17. heaven no lesse then if you had it.

3. The safety of perswasion: When such S. 4 have perswasions of comfort, they are usually from the spirit, and are right. The wicked perswade themselves that they are alive to God, that they are beloved of God, but such perswasions are but false fires; and they do only in their dream say, Aha, I am warm, I have seen the fire: They lull their spirits asleep with Siren songs; and their perswasions [Page 249] are no other than Satans delusions, and their souls destruction. Full and compleat comfort thou canst not expect, who art in an estate of grace; for while in this valley, thou art never like to see the clear face of the Sun of comfort without a showre, such happinesse being re­served for the upper region of glory, which is free from these changes. Here hope and despair keep vicissitudes, and alternate course: But when this Sun shines upon thine head, thou mayst have cause to think it is the Spirit's Rom. 8. 14, 15, 16. hand that removes the cloud. For the Apostle joyns the Spirit's witnesse, and the Spirit's works together. The Spirit's comfortable perswasions, and gracious operations he links together: not but that God's people may conclude comfort upon a false ground. How­ever, the matter of the conclusion is firm, though the manner be not in form; and when they have secret intimations, and special ap­prehensions of the pardon of their sins, of their part in the. Covenant, it is true as a proposition, though not as a conclusion; be­cause such things do belong only to such as are good. They may weakly conclude some­times, but they do not wickedly conclude: what an happinesse now is that for a man or woman to be in such a condition, wherein, if they have suppositions of divine acceptation, they do not misse the mark, when others do no lesse than hazard their souls by such thoughts. If thou say thy sins are pardoned, the Spirit will own thee in it, and add the responsal, and say, thine iniquities shall be [Page 250] remembred no more. To have right per­swasions is a great mercy, to have wrong is a great misery; if you think God's countenance is upon you, his covenant towards you, your thoughts agree with the thing. Due perswa­sions of comfort are the peculiar portion of the Saints.

4. Certainty of union: Such are indeed S. 5 united to Christ, and are one with him. What greater happinesse can there be than to be Prima unio ho­minis ad Deum est per fidem. Aquin. one with the Prince of peace? for poor glim­mering stars to be united to the Sun of righ­teousnesse is no small preferment; for empty cisterns to be partners with the full fountain, is no mean advancement. Saints are one with Christ, not by identification, but con­junction; not by commutation of substance, but by application of faith; not by material commixion, but by mysterious copulation; for dust and ashes to be united to an immor­tal Mediator is a great matter. Believer, Christ hath not only united thy person to himself hypostatically, but thy nature also mystically. The neerest and strongest rela­tions on earth are made use of as emblems to shadow out the noble conjunction between a Christian and his Christ in heaven. When you were effectually called, you were called into the lap, bosome, and heart of Christ. You were called to be girt to him with the girdle of faith, fastened with the knot of truest and indissoluble love; Christ is in thee, and thou art in Christ. Christ and others are as far asunder as East from West, and North from [Page 251] South, whereas thou and Christ art as neer as may be. Those must needs be safe, that are so neer to Christ; and must needs last as long as Christ. Thou art also partner with Christ; as himself, so all that is his is thine: By whom ye were called unto the fellowship of his Son 1 Cor. 1. 9. Jesus Christ. Those that are converted to Christ, are confederates with Christ: those that are found in him, have fellowship with him; when Christ joyns souls to himself in a spiritual marriage, he makes them a fair joynture of his whole estate. He gives for a dowry to his Spouse, no lesse than a part in his whole possession. Where there is purifi­cation by Christ's spirit, there is participation of Christ's merit; and can the world afford a portion answerable to this? What wouldst thou, what canst thou have more than this? Believing, beloved soul, know what thy state and thy priviledge is, that thou mayst rejoyce in the Lord, and that the joy of the Lord may be thy strength. Can you think of this and not triumph? can you have this in serious meditation, and not be raised with joyful ad­miration? If joy and comfort belong to any, Est gaudi­um, quod non datur impiis, sed eis, qui te gratis colunt. then certainly to the Saints; and if upon any, then upon this account of their union with and interest in Christ. Surely it cannot but make thee strain the strings one note higher in thy spiritual musick, to think of this. There is a precious Pearl called an Union: This union with Christ is no doubt a Pearl of great price; better than any that ever yet adorned the head of greatest Princes. It is [Page 252] the choice flower in your spiritual garland; the gloriousest feather in all your plume. It is such a dignity, that but a few attain unto. The name of union is sweet, the nature of it is advantagious, of what nature soever it be, whether natural, civil, &c. It is the supporter and the safety of people and places: What then is union with Jesus Christ? fellowship with the Son, and by him with the Father? Therefore comfort thy self with this conside­ration, thou converted soul.

5. A special benediction: To be effectually S. 6 called is a very great blessing. Blessednesse we once had, but by the fall have lost it. It is the Load-stone of our desires, but what it is, or the way thereunto we know not; yet through grace it is given in the work of grace; which is,

• 1. The matter of blessednesse.
• 2. The means to blessednesse.

1. The matter of blessednesse: Conversion S. 7 without contradiction is benediction. To be Si vis esse beatus, esto im­macula­tus. made a new creature is the blessing of blessings. To be turned from ones sins is a blessing in it self. So saith the Apostle, Ʋnto you first, God having raised up his Son Jesus, sent him to blesse you, in turning away every one of you from his iniquities, Acts 3. 26. Some think blessednesse is to be found in mines of riches, in moun­tains of honour; others think to find it in the path of pleasure, in the way of their own will. But it is the gracious person upon whose head [Page 253] the Scripture sets the crown of blessednesse: That saith not, that the parted, or potent, that the wise, or witty, that the rich, or riotous, but that the pious are blessed: that which all seek for thou hast found; that which others would have but want, thou hast and enjoyest in truth: would you have more then blessed­nesse, then real blessedness? Thou mayst joy thy self for thy happinesse. The Angels in Luke 15. 10 heaven clap their wings for gladness at the thoughts of thy blessedness in conversion. If thy felicity glad their hearts, shall it not comfort thine own? If no greater curse than to be the Divels slave, than sure no greater blessing then to be God's servant. Theodosius accounted it his happinesse that he was a subject of Christ, rather than that he was So­veraign of the East. Let your condition be what it will otherwise, the curse is gone, the blessing is come to your door, to your bosome, if you be in an estate of grace. Account not thy self unblessed because thou hast not every thing that thou wouldst have, since thou hast that one thing that thou shouldst have. Thou mayst well say, The lines are fallen to me in Psal. 16. 6. pleasant places, yea, I have a goodly heritage, seeing thou art translated from the Land of the dead into the Land of the living. Though others have got the venison, yet thou hast got the benison. Though others have got the world, yet thou hast got the true wealth. Though others have got the blessing of earth, yet thou hast got the blessing of heaven. Though they have the nether, yet thou hast the upper springs.

[Page 254] 2. It is the means to blessednesse: Effectual S. 8 calling is big with blessings; pardon of sin, adoption, the promises, glory, are all the po­sterity, and lie in the womb of effectual calling; so that thou mayst hear the voice of the Lord, saying to thee, as Isaac to Esau con­cerning Jacob, I have blessed thee, and thou Gen 27. 33. shalt be blessed. From this mount Nebo, from this top of Pisgah, mayst thou view all the good land round about; without conversion no man or woman can be blessed, for the promises, which are the seeds of blessings, are made to grace; Knowing that ye are thereunto called, that ye should inherit a blessing. No inheritance 1 Pet. 3. 9. without this evidence: If the forgivenesse of thy sins, the favour of God to thy soul be not a blessing, what is? now the work of grace upon the heart is the stair, the ascent to this throne of happinesse. Thou canst not get up into the tree of life, and shake soul-satisfying fruit into thy bosome without this ladder. Thou canst not attain to saving weal without this sanctifying work. Thou canst never get to the top of glory without the staff of grace viruled with the righteousnesse of Jesus Christ. Thou canst not be a loved Son, unlesse thou be a living Saint; many fondly presume, and think to commence and take the degree of glory per saltum, neglecting grace: but it is the path, the way thereto; such as meet not with God in their heart, shall never meet with God in heaven. Thou that hast grace, hast that threed which will undoubtedly lead thee into the bowre of blisse. This compasse will [Page 255] not fail thee, but bring thee to the port, where thou needest fear neither billow nor blast. Thy patent is signed and past, whereby heaps and numberlesse sums of felicity are freely given thee out of the Exchequer of grace. This gale will bring thee to the Isle of peace; upon Beatus vir, qui per poeni­tentiam ad meli­ora con­versus est. this silver stream thou shalt with safety slide into the bosome of the quiet Key. This is the way, the road to all the Scripture calls beati­tude. The fee simple of true blessednesse is given to the godly, pious, truly penitent soul.

6. The spring of action: You are now in S. 9 such a condition, that you can act and do something for God. Now thou art indued with a spirit that is quick and active, like the highest element, that finds no rest but in travel, nor contentment but in the painful labours of worthy actions. To do for the Creator is as great dignity almost as the crea­ture can attain to; to be instrumental to his glory, to be subservient to his praise, is a great preferment. To be agent for God, to be factor for heaven, is a choice flower in a Saints garden, a chief diamond in his diademe. Now thou hast a talent to trade for God with; such a principle whereby thou canst act some suitable part in his service. The Apostle be­seecheth the Ephesians that they would walk Ephes. 4. 1. worthy of the vocation wherewith they were called. Those that have life, can do the works of living men and women for their living God. When we are sick, then we think what we would do for God if we were well. Thou [Page 256] that hast grace art spiritually well, and hast ability from God to work the works of God. The wicked can neither think, speak, nor do for God; when thou canst do all these things, through that grace that God hath bestowed upon thee. It is true nobility, and the only Summa apud Deum no­bilitas est, clarum esse vir­tutibus. advancement of a man, or a woman, to be fruitful in good works and duties towards God. Thou hast cause to account it thy glory, and thy crown of rejoycing, that thou hast an heart or hand to move towards, or do ought for God. Those that are in their sins are dead, and can do nothing. Thou that art a Saint art alive, and canst do some­thing. Thou canst be a means to promote the glory, to predicate the greatness of the Lord. To be able to pray, read, hear, speak, believe, oppose sin, stand up in the behalf of grace, is more by far then to be endowed with talents and abilities for temporal and secular undertakings. One action done for God from grace, is of more worth then all the atchievements of the most eminent without grace. When David and his people offered freely to the building of the Temple, he was much affected and taken with it, acknowledg­ing that he and they were unworthy to be dignified with ability of doing thus for God, 1 Chron. 29. 13, 14.

7. A sign of affection: To be delivered from the Law of sin, is a demonstration of the S. 10 love of God. To be made willing to good, is a manifestation of God's good will. The souls love to God, is but an effect of God's [Page 257] 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 joyns them together. Those that love God, and that are the called according to his purpose, Rom. 8. 28. If the Lord's heart had not been towards thee, he would never have drawn thy heart towards himself. Where the Lord hath been pleased to hang out this sign of grace and a change, thou mayst assure thy self, there is store of love in his bosome toward thee. The work of spiritual life in thee, is the fruit of God's working love to thee. Had not the Lord loved thee, he would never have done thus for thee: what cause of comfort then is there to thee, who hast the love of God transcribed upon thy heart? gracious dispo­sitions flow from God's gracious affections; and those to whom the Lord giveth saving and sanctifying grace, are his Benjamins, his dar­lings. Those that can make out that they are in a living condition, may conclude God's loving inclination. If the Lord have changed thy nature, and renewed thy heart, thou mayst look upon it as a love-token, with this posey, or inscription, I love thee freely. In these clear waters of grace, thou mayst see the smiling serene face of heaven. In this book thou mayst read whole Chapters of God's good will. And is it not a comforting cordial to know that one is in God's books, in his favour? Be glad and rejoyce, for the Lord loveth thee; one dram of God's special love is such a pearl, that the whole world is not able to weigh [Page 258] against. The Angel in his salutation to Mary Luke 1. 28, 30. saith, Haile thou that art highly favoured, the Lord is with thee. So may it be said to thee, If Christ and grace be conceived and formed in thy soul, it is a sign thou hast found favour with the Lord.

8. A singular condition: There is no estate S. 11 like to an estate of grace. There are degrees of honour in the world, but this above them all; and the divine Heraldry will give it the first place. The Apostle calls it the high calling of God in Jesus Christ, Phil. 3. 14. The Angels in heaven have not an higher calling, saith one. Mr. Bur­roughs of content­ment, page 177. Thou art called to be a son, a daughter, a spouse to Jesus Christ, a Priest, a King. Thou mayst well take the wall of all ranks and con­ditions in the world: The Princes, Potentates, and great men of the world think they move in a lofty sphere, but thou that hast grace art in the highest Orb. Thy calling is to have fellowship with Angels, communion with God, union to Christ. Thou art called to be one of the heavenly Court, a child of salvation, and an heir of happinesse. There is no calling in the world comparable to thine; other are earthly callings, but this is an heavenly; they are to temporal good, but this to eternal grace; they to worldly accommodations, but this to worthy relations. Since God hath called thee to an estate of grace, he hath called thee to a better condition, than if he had set the best made transitory crown upon thine head. As thou art a man thy condition may be low, but as thou art a Saint it is lofty. [Page 259] Though there be rich Shop-keepers in chief Cities, yet thou art an humble door-keeper in the house of God; though others be out­wardly called to Nobility, yet thou art in­wardly called to Piety. Set the flowre of your comfort in this pot of water, and it will not wither, but hold fresh a great while. Thou mayst sing to think that the Lord hath raised up thee a poor creature out of the dust, and lifted thee a needy soul out of the dunghil of Psal. 113. 7, 8. a natural condition, that by grace he might set thee with Princes, even with the Princes of his own people. The calling of a Saint in order and degree, is the first and chief, and hath the preheminence of all the callings of the world.

CHAP. VI. 5. Ʋse for examination.

Is it thus that the Lord doth effectually call S. 1 those whom he did predestinate, then we ought to put our selves into the ballances of the sanctuary, to see if we be weight; to bring our selves to the touch-stone to try whether we be gold or drosse; and with the candle of the Lord to make diligent search, and see if we can find grace. To go to our closet, to shut the door upon us, and commune with our own heart, that we may know what our con­dition is, whether we be effectually called [Page 260] or no; we are too too loth to take a view of our selves. By serious examinations, we come to self-representations; many an one take themselves to be converted when they are not, and so go on in presumption; and many think they are not when they are, and so go on in desperation, and all for want of spiritual scrutiny and inquisition: we had need see that our apprehensions be right in businesse of so great moment; mis-thoughts may make a soul miscarry to all eternity. Oh, dear friends, be willing to lay your selves to the line, and to make use of these ensuing marks, and do that which you do throughly in this work. Deceits in spirituals are most danger­ous, and therefore I am the more sollicitous concerning you; lay all works aside, I be­seech you, to know the state of your poor Multo magis ad rem perti­net, qualis tibi, quam qualis aliis videaris. 2 Cor. 13. 5. souls; content not your selves that others have good thoughts of you, but labour to know the truth of your selves. Do as the Apostle counsels, Examine your selves whether you be in the faith; prove your own selves, &c. Those that prove not themselves, are not like to be approved of God. For the better mana­ging of this use, I shall speak

• 1. Negatively.
• 2. Affirmatively.

First, Shew what effectual calling is not.

Secondly, Shew what it is.

1. Negatively: If we see what effectual calling is not, we shall the better see what it S. 2 is. The negation will be a foil to the affirma­tion. And here I shall speak

• [Page 261]1. Of those things that are more remote from,
• 2. Of those things which are more neerly related to effectual calling.

1. Of those things that are more remote; S. 3 and they are several.

1. Gifts and parts are not effectual calling. S. 4 Many have good gifts, yet never had any good grace; parts and piety come out of two several Countreys; every grace is a good gift, but every good gift is not grace. There are gifts of knowledge, memory, discourse, prayer, preaching, where there is no grace of con­version. There may be the embalmings of one that is spiritually dead, but are not life. The Divel hath great knowledge, yet no grace. Many shall say in that day, Lord, Lord, have Matth. 7. 22. Gratia elevat ho­minem ad vitam, quae est supra con­ditionem omnis cre­atae natu­rae. we not prophesied in thy name, and in thy name have cast out divels? &c. but Christ would not own them. Gifts carry no further then nature, but grace doth; you may have natural abi­lities without spiritual activity: many make bad use of their good parts, like the green worm, which in Spring devours the leaves and buds of flowers and fruits, and turns their sap to deadly poyson. Parts and gifts are an outward grace to those that have them, but they are not inward grace; you may know much of the word of God in the Scripture, and yet know none of the work of God in your heart.

2. Good education, good parents, and godly relations are not effectual calling; many S. 5 think they are born good, if but descended [Page 262] of pious parentage; and that spiritual life, as well as temporal livings, are entailed upon them, and come by inheritance; a pious parent may have impious posterity, and gra­cious fathers gracelesse children. Those that have such thoughts, provide but a weak string for their bow. Godly parents may say to their children, as the wise virgins to the foolish, Go and get grace for your selves, for we have not Mat. 25. 9. enough for our selves. The Pharisees thought their condition could not be bad, who were descended from so good a stock; therefore John the Baptist bids them bring forth fruits meet for repentance, & not think to say within themselves that they had Abraham to their Mattb. 3. 8, 9. father. If you be not like your good parents in faith as well as feature, it is nothing. Bad Manasseh was the son of good Hezekiah; and 2 Chro. 32. Hezekiah the good son of a bad father. Ishmael was Abraham's, Esau was Isaac's son, and what of this? This made good Mr. Bolton, when he lay dying, to tell his children that they would not dare to meet him at the tri­bunal of Christ in an unregenerate condition. Holy parents bring forth unholy children: those that are truly godly, are godly perso­nally, not personately; for themselves, not for others. It is true, children may fare the Alterius beatitu­dine nemo fit beatus. better for their parents goodnesse; 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 off-spring 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 houshold 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 flie to heaven with other mens 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 cattel. 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 [Page 264] and serious, but not sanctified. One may have moral vertues without divine grace: Splendida peccata. moral goodnesse is but splendid sinfulnesse: 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 vertue 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 theeves, drunkards, nor unclean persons, think they have grace enough; whereas they sin not as others do, it is from the goodnesse of their constitution, rather than from the graciousnesse of their conscience. But alas, it is not privative, but positive holinesse, not comparative, but ab­solute that God looks for. People compare [Page 265] 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 prophane sinner, and yet he was not a pious Saint. He is dead that dieth of his fair death, as well as he that is chopt and cut in peices. 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 darknesse in compa­rison of those that have their perfect sight. When we compare our selves with the best, then we best see our own defects; when we compare our selves with the worst, then we think we have overplus. To have a lesse de­gree of badnesse, a greater degree of goodnesse than others, falls much short of true grace; thou art not it may be scandalously vitious, and yet thou mayst not be savingly vertuous. This is but the least part of goodnesse, 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 your selves with such shadows, in stead of solid substances.

6. To be a Christian outwardly is not effe­ctual S. 9 [Page 266] 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 loth 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 practicer, 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 glosse, 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 [Page 267] 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 priviledges 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 priviledges 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 passe 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 Schol­lers: 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 [Page 268] may strongly perswade themselves that all is well, and yet stifly 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 goodnesse: 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 rejoycing in the apprehension of ele­ction, adoption, &c. 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. Jude 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 gain-saying 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. [Page 269] 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 fa­brick of grace on; conscience without the culture of heaven, will bring forth nothing but weeds; you may have confident perswa­sions of the rectitude of your ways, and yet continue in the contumacious perversenesse 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, &c. 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 perswasion of this, and the other party, and yet not be partakers of true piety; one [Page 270] may take up a new opinion, and yet not have a new heart. The Spider may fasten upon rich hangings, and yet be full of poyson 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 souldiers, 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, alms-giving, fasting, &c. 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 [Page 271] 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 neerly related to effectual calling, that are more like unto it then the former, but are not it; for every like is not the same.

1. There may be a feeling of sin, and yet S. 16 no faith; there may be confession of sin, and yet no conversion to God; one may be brought so far as to acknowledge their im­pieties, and yet never come so neer as to be acquainted with true piety. Many confesse they have done ill, who are not careful to do well; there may be tongue-confession without heart-contrition. Saul said, I have sinned: 1 Sam. 26. 21. Behold, I have played the fool, and have erred exceedingly: and yet he had no grace. One Nil pro­sunt la­menta, si replicen­tur pec­cata. may sensibly, and yet not savingly say, they are sinners; recognition of sin without refor­mation of life is nothing; many have stept thus far, and yet are not got in at the narrow door; many can say this lesson perfectly, but they must turn over a new leaf before they can be sufficient Schollers. This hath too pale a look to have ought of life within.

2. One may have disquiet and terror of S. 17 conscience, and yet never be effectually called. There may be a kind of repenting, and yet no kindly returning; it may be a stormy day, and yet no right showry day; there may be an aking, and yet no altered heart; there [Page 272] may great pangs of spirit, and yet no parting with sin. There are those that have deep gashes in their consciences, and yet do not bleed out their bad blood; there are that have been brought into grievous straits, and yet were never brought into a gracious state: There may be attrition where there is not Attritio nullo modo potest fieri contritio. Aquin. contrition; many have been sorely amazed in their consciences, who were never savingly amended in their conversations; one may be plunged over head and ears into the bottome of the sea of vexation, and yet never be bathed in the laver of regeneration; one may be full of heart-paining dolour, and yet never attain to God-pleasing duty. Even wicked men may have undergone wearisome days and nights for their sins; your conscience hath been all on fire, and in a passion hath flown in your face; your bones have been broken, and anguish and horror hath siezed upon you for your sins; you have roared through disquietnesse for your transgressions, and have laboured as in the very fire for your abominations; your heart hath been lanced it may be in every quarter; but put all together, and it amounts not to effectual calling. Judas was tormented in his mind, but never turned in his manners: It is said he repented himself, Matth. 27. 3. the word [...]. signifieth the anxiety and disquiet that he found in his spirit upon the perpetration of his sin. It is a gloomy dark winter with many spirits, who never yet saw the spring of grace; the water-spouts of trouble for sin [Page 273] may drop, and fall upon thine head, and yet thine heart be barren and unfruitful in the grace and knowledge of Jesus Christ.

3. One may be afraid and troubled about S. 18 the committing of sin before they do commit it, and yet be without a change; one may be loth to that which yet they love; there may be found some reluctancy in the spirit, and yet at last no refusal of the sin. It troubled Herod to think of beheading John the Baptist; Mark. 6. 26. [...]. nay, he was very sorry; but his sorrow was not boyled to a right and due consistency: he did fear, but yet did fasten on his sin. One may go with a sorrowful countenance, and slow pace to the acting of some sins, and yet have no grace. To make a sowre face at the first taste, and yet afterwards to swallow down; to be squeamish stomached at first, and after­wards, with the Estrich, to digest iron sins, is not effectual calling. Some startle at sin for present, but soon come to settle upon it with quiet security. This or that sin may go against thy conscience, and yet thy conscience not be right: It may be thou art afraid to touch the Snake, yet makest a shift to lay it in thy bosome. That conscience that never yet saw day, may oppose the commission of sin; and he that hath no grace may shrink at the thought of some impieties.

4. One may love the truth in some sort, S. 10 and be a defender of it, and yet have no grace; one may hold with the truths of Christ, and yet not be a Christian in truth. Thus it was with Judas and Julian before his apostacy. [Page 274] One may stand up for the cause and worship of God with a kind of zeal, and yet have no true fire in their brests. So did Jehu, when he said, Come with me, and see my zeal for the 2 Kings 10. 16. Lord. The stream may run swiftly, and not be fed with a spring; there may be an heat for the true Religion, and yet no life within; one may plead for the truth, and not practice the truth: those kiss truth many times, who are unwilling truth should be King; those may countenance the ways of God, who never come into the way of grace; one may be forward for God's cause, and yet may lie Errat quisquis se veritatem cognoscere putat, qui adhuc ne­quiter vivit. Job 15. 16. under God's curse; one may side with the truth, and yet never be sanctified by the truth. There may be a work of common vigour, and yet a want of choice vertue; one may gallop with a natural zeal, and be a leader to others, and yet gulp down sin as the Ox doth water, till they be lost themselves; zeal for the truth doth not always grow upon the stalk of grace.

5. One may wish happiness, and yet never S. 20 will holiness; many think all is well if they desire to die the death of the godly, though they care not for living their life; many long for a good ending, that never loved a good beginning; and would fain dwell with the Saints in heaven, that never forced how far distant they were from them on earth. A desire of salvation is many degrees on this side sanctification. It was Balaam's wish, Let me die the death of the righteous, and let my Numb. 23. 10. Jude 11. last end be like his: upon whom the Scripture sets the brand of impiety. He was willing to [Page 275] bed with the righteous, but not willing to board with them; he would willingly have tasted of their second course, but had no desire to touch their first course; he exprest his affection to their eternal gaudies, but had not appetite to their dayly fare; he loved the sauce, but loathed the meat. Who is there that liveth never so ill, but would be willing to die well? If this were grace, we should have a great harvest of Saints. Heaven is the desire of many, when hell is their desert; most desire the Saints paradise, when but few care for the Saints piety; many who prosecute their sinful lusts, will yet earnestly petition for eter­nal life; and would fain be triumphant, that care not for being militant; he is no right souldier that would wear the crown, but is loth to fight to win the field; desires of heaven are Non impe­trat a deo bonum quod pos­cit, qui ejus legi non obedit. in vain, unless there be duty on earth. He that loatheth grace, may yet long for glory; yet such desires pass for current coyn with the unskilful multitude; and having such desires, they think that all is well with them.

6. To take delight in, and to be taken with the S. 21 preaching of the word, is not grace; there are that love preaching, and yet care not for practice; there are those who never were effectually called, that yet may account a Minister in his work, as one that sings a pleasant song; they are content to hear the word of Ezek. 33 32. God, but care not for the work of grace; the word may please their fancy, and yet not pre­vail with them for faith; they may delight to hear the sound, and never desire to understand [Page 276] the sense; they may countenance the minister, Quaerit anima verbum, eui con­sentiat ad correctio­nem. Mark 6. 20. and not consent to his message. Such an one was Herod, who feared John Baptist, and ob­served him, and when he heard him, he did many things, and heard him gladly; and yet lived in his sins: He heard the word, but he did not hold it. Many are taken with the parts and gifts of a Minister, and it is that string that sounds sweetliest in their ear; they may hear to fill their table-books, and never fill the tables of their heart; they may love to walk in the dew and soft showres of heavenly doctrine, and yet provide that it shall not wet them to the skin; one may delight to wait upon the best means, and yet continue in their bad manners: to be taken with the word, and not taken by the word, is not true con­version; the word may sound sweetly aloft in the ear, and never settle savingly below in the heart; it may be musick to your sense, and not meat to your soul.

7. One may desire the prayers of God's S. 22 people, and yet not be a Saint; the prayers of the godly may be craved, and yet their profession may be carped at. Wicked men may beg their requests for the renewing of trouble, but not for the removing of their temper; they may desire an interest in their supplications, and yet never imitate them in their sanctification. Wretched Pharaoh desired righteous Moses to pray for him: Intreat the Lord that there be no more mighty thun­drings, &c. Exod. 9. 28. Moses was a great man in his books I'le warrant, and yet he was glad [Page 277] to make use of Moses beads. Open enemies to godliness may yet be willing to have the help of the godly; there needs no grace to make one desirous to have the Saints pass. Thus it was with Simon Magus also, who desired Peter, &c. to pray to the Lord for him, that none of those things which they had spoken might come upon him, Acts 8. 24. Those may crave the prayers of others, that never had grace to pray for themselves; others prayers, and to desire the benefit of them is good, but it is not grace.

8. Nay, even a wicked man may so far S. 23 deny himself as to justifie God in his punishing dispensations: one may confess God's justice, and yet continue in an unjust estate; the heart that hath no grace may accuse it self, and excuse the Almighty; may lay the blame at its own door, and vindicate the Lord's deal­ings, Impuni­tum non debet esse peccatum. and acknowledge its sufferings just, be­cause it hath been a sinner, and yet never accept of the Spirit's motions and calls to grace. And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for; The Lord is righteous, and I Exod. 9. 27. and my people are wicked. Now doth he as it were lie at God's foot, who yet had an heart that would flie in God's face; one may say they have deserved all that is come upon them, and yet never sincerely desire the spirit of grace to come unto them; one may say they are wicked in their ways, worthy of wrath, and yet never open to the Lord, nor obey his laws: many do thus stoop, when they are in the snare and [Page 278] fetters, who never knew what it was to be swayed by the soveraignty of grace.

9. Yet further may a wicked man go: There S. 24 may be an outward solemn mourning, and yet no inward saving melting; the eyes may open their flood-gates, and yet the heart not weep carnation-tears; one may afflict them­selves on fast days, and yet not affect a fast from sin. Ahab had not true grace, and yet 1 Kings 21. 29. he could grant thus much; such was his hu­miliation that the eye of heaven took notice of it; one may lie in sackcloth, and yet have sin lodge in the heart; there may be a bowing down the head, and yet no breaking of the Quando sic poenites, ut tibi amarum sapiat in animâ, quod ante dulce fuit in vitâ, jam tum bene in­gemiscis ad Deum. heart; the outward man may be afflicted for sin, and yet the inward stand affected to sin; there may be solemnity in mourning, and yet no sanctity in the mind; one may spend them­selves with fasting, praying, and weeping, and not speed the work of grace in their souls; the body may be brought down by such means, and the soul not benefited nor builded up; there may be an heavy countenance, and yet no heavenly compliance.

10. In the next place, there may be a pro­mising S. 25 of amendment, and yet grace may never ripen in the heart; there may be heat and sap enough to bring forth blossomes, but no fruit. Thus did Pharaoh, and I will let you Exod. 9. 28. go, and ye shall stay no longer. Here were good words, but no good works; saying and doing are two things. There is a fair tree that hath Natural Histor. L. Veruulam. double blossomes, but bringeth forth no fruit; many are free to promise, but fast when they [Page 279] 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 stomack remain filthy still. Judas brought back the 30. pieces of silver, and threw them down in the Temple of God, but brought not back his heart to lay it down at the feet of the God of the Temple. So Pharaoh at last con­descended Exod. 8. 25, 28. to let the people of Israel go sacri­fice in the wilderness; nay further, he gave them leave to take their little ones with them, which he denied before; and yet we cannot make out that Pharaoh was truly changed; men may leave some of their sins, and yet not Exod. 10. 8, 24. love the God of Sion; they may stop some wide gaps, and yet their hearts not be cur­rently [Page 280] fenced with grace. Thus you see how much there is that is not pure gold; how many there are, who if they be weighed in right ballances, will be found too light; many steps one may take, and never reach the mount of true grace: All these will prove but like waxen wings, that will melt with the Sun's heat; they look well, but they have no life in them: they bear a goodly port, but they are not the power of godliness; those that have all these qualifications, and no more, at the most are but almost Christians; how many come short of these things, and yet these things come short of grace.

2. Affirmatively: Having shewed what is S. 27 not effectual calling, now we come to shew what it is; and that two ways.

• 1. Relatively, by way of opposition.
• 2. Absolutely, by way of position.

1. Relatively; we shall shew what it is in opposition to those things that are not it. S. 28

• 1. And first, in opposition to those things S. 29 that are of the first rank.
• 2. And secondly, in opposition to those things that are of the second rank.

1. For things of the first rank; some of them,

1. Not gifts, but grace and sanctity in heart S. 30 and life are effectual calling, and signs thereof; Bonum gratiae unius est majus bono na­turae totius universi. Aquin. not common, but special and saving gifts; an ounce of true holiness, is worth pounds of emi­nent gifts; not good gifts, but the gift of good: a little true humility in the heart, is more [Page 281] worth than a great deal of knowledge in the Non dona, sed bona. head; a stammering prayer coming from grace in the heart, is more pleasing to God than that which is more eloquent, and hath no grace in it. Though a soul cannot pray as it should do, though it cannot speak but sigh, yet if it proceed from the spirit, it is acceptable to Rom. 8. 26. God. The widows two mites were more than the great offerings; the little grace that the Luke 21. 4. righteous have, is better than the rich gifts that the wicked may have; a drop of true grace is better than an ocean of common talents; a lark is worth a kite.

2. Not confidences of any kind, but true joy discovers effectual calling.

1. Such joy as proceeds from sorrow: Assu­rances S. 31 are more strongly built, when founded Fit ple­rumque ut in ipsis piis fleti­bus gaudii claritas erumpat. John 16. 20. Mat. 5. 4. in the depth of humiliation. Musick yields the sweetest strains upon the water: saving and sanctifying comforts have usually a sable usher. You shall be sorrowful, but your sorrow shall be turned into joy. Blessed are they that mourn, for they shall be comforted.

2. Such as is in the use of Sacraments, word, prayer, and the exercise of graces, or else it is S. 32 naught. The triumphing of the wicked is short, Job 20. 5. &c. The joy of many comes in at a wrong door: true spiritual mirth always loves to make use of spiritual means; to contemn the ordinances, and yet have strong confidences and presumptions, is sadly to be suspected. If the fire be not fed by this fuel, it is a sign it was never fetched from heaven; the stream [Page 282] of true joy runs always in the channel of duties and ordinances.

3. Not to go according to conscience simply, S. 33 but to go according to it as guided and in­lightned by the word and spirit, is effectual calling. There is but one Law-giver, and Jam. 4. 12. that is God; the legislative power is not in conscience; if conscience receive not its law Regula regulata prius­quam regulans. Conscien­tia bona est aula Dei, habi­taculum spiritus S. from God, it cannot rule thee rightly; con­science must be ruled before it can rule; if the conscience be not good, God keeps not his court, nor hath the spirit its mansion in thy mind. Conscience in God's people, in the effectually called, is not Lord paramount, but acknowledgeth it self to be under the power of heaven.

4. Not to take up this or that opinion, &c. S. 34 but to adhere to Christ, to be of his mind and party, is effectual calling. Let the same mind Phil. 2. 5. be in you which was in Christ. Christians must 1 Cor. 11. 1. be followers of Christ, but of others no further Ego sum via, veri­tas, & vita, tan­quam diceret, qua vis ire? ego sum via: quo vis ire? ego sum veri­tas: ubi vis per­manere? ego sum vita. than they follow Christ; they are to wear the livery of Christ. He is a true Saint that truly sides with Christ; it matters not who are file-leaders, and of the foremost rank of this & that way, if Christ as Captain go not before. Parts taking is but faction, Christ-owning is true faith. He is the way, the truth, and the life, as he hath said, John 14. 6. To imitate Christ in his words and works is true grace. He is the great Apostle, and high Priest of our profession, He.b 3. 1. As they said, We know no King but Caesar: so saith a gracious soul, I know no King but Christ: Him I desire [Page 283] to own for my Lord and Master.

2. For those things that are of the second rank.

1. Not confession of sin with the tongue, but S. 35 confession of sin in truth argueth effectual calling; the mind must bear a part in it as well as the mouth; a noise may strike the ear Confessio peccato­rum in corde ante quam os petat, ex­auditur. Psal. 51. 17. Hos. 7. 14. and never affect the mind; so it may be in this case; if the heart say not Amen, it is nothing; the tongue is to be the hearts inter­preter. It is a broken and a contrite spirit that is a pleasing sacrifice to God. The Lord complains of his people, that they cried not unto him with their heart, when they howled upon their bed; if the heart and the tongue be not confederates, it is no right confession.

2. Not a vexing for sin only, but a change S. 36 from it argueth this work; there must be not only trouble, but also turning of the mind. There is a word that signifieth the change of [...]. the mind, which is not used for Judas his repentance, but another; Manasseh's and Judas his repentance did differ very much: Judas was so far from being changed from Judam prodito­rem non tam scelus quod com­misit, quam in­dulgentiae desperatio fecit peni­tus interire 1 Sam. 10. 6, 9. bad to better, that he fell from bad to worse; from sinning against Christ's humanity by treachery, to sin against his divinity by despair. It is with those that are effectually called, as it was with Saul in another case, they are turned into other men and women, and God hath given them another heart, than they were or had before. There must be in the soul a motion to good, as well as a commotion because of evil; it is duty, not dolour only [Page 284] that makes and marks a Saint.

3. A gracious heart is troubled at the com­mission S. 37 of sin, because it is sin, and done against God, and in his sight. How shall I do Gen. 39. 9. this great wickedness, and sin against God? saith Joseph. Herod was troubled about putting Oderunt peccare mali for­midine poenae; ode­runt pec­care boni virtutis amore. John to death, only for fear of disgrace, &c. which might come upon him for taking away the life of such an eminent Preacher as John Baptist was. Some are afraid to sin for fear of the rod, others out of love to the rule; the wicked dread the vengeance that follows sin, but not the venome that is in sin.

4. An heart effectually called, loveth the S. 38 truth for it self, because it is like God, who is truth it self; others for their credit, profit, or to be seen of men. Jehu's fire of zeal was to warm himself by; it was for a crown, or he would never have skipped so high toward heaven. But a godly soul is zealous, though to its disadvantage: I will speak of thy testi­monies also before Kings, and will not be ashamed, Psal. 119. 46. It is zealous out of the love it hath to God and his ways; not out of sinful passion, but sanctified affection.

5. An heart effectually called, desireth the S. 39 holiness as well as the happiness of God's people; and doth as earnestly breath after sanctification, as justification, or glorification. Create in me a clean heart, O God, and renew a right spirit within me, Psal. 51. 10. It is for the white as well as the red robe; and makes as many prayers for purity as for pardon; against the power as against the penalty of sin; [Page 285] and when it desires heaven, it is upon this account as much as any, because it hopes it Nunquam justus ar­bitratur se compre­hendisse, nunquam dicit satis est. shall be freed from its sins, and shall not meet with the Cananite and Hittite in that land; it hath insatiable desires as it were after grace, and thirsteth exceedingly for these streams; it accounteth holiness its great happiness, and its glory in heaven to consist in conformity to God, as well as communion with God.

6. A gracious heart delighteth in the preach­ing S. 40 of the word, because it receives good thereby, and because the word meets with its sins. It was not so with Herod, for then he would have reformed his incest, Mark 6. 17, 18. A godly heart loveth the word because it is a corrasive, as well as because it is a cordial; the word is welcome to them when it frowns upon them, as well as when it smiles upon them; in its condemnations as well as its consola­tions.

7. When converted souls desire others to S. 41 pray for them, it is that they may have grace, and that their corruption may be healed. Jam. 5. 16. it is that sin, rather than that sorrow be removed. Pharaoh and Simon Magus desired others to pray for them, that judgements might be removed or prevented. A godly heart accounteth sin worse than evil, and the worst of evils; it desires an interest in the Saints prayers to perfect conversion, and not only to prevent confusion; and that the object of the Saints petitions for them may be spirituals rather than temporals; special rather than common mercies; it looks at God's glory as [Page 286] well as its own good in such requestings; and if you ask such an one for what shall I speak unto the King of heaven for thee? It will answer, for the life of my soul, for the slaying 2 Kings 4. 13. of my sins, for the increasing of my grace; that I may walk worthy of the Lord unto all pleasing.

8. A man or woman truly called, so justifies S. 42 God in his dealings, that it doth improve afflictions, and get good by them, and can say with David, It is good for me that I have been afflicted, that I might learn thy statutes. It hearkeneth to the voice of the rod; it is willing to receive instruction by the rod of correction: It so justifies God, that it wholly [...]. Lam 3. 22. condemns it self, even to the pit of hell, ac­knowledging it to be the Lord's mercies, that it is not consumed. It justifies the Lord when the stroak is off, as well as when the stroak is on; it justifies the Lord from a sincerely loathing apprehension of its own vileness and unwor­thiness.

9. Such mourn inwardly as well as out­wardly; S. 43 they rend their hearts rather than Joel 2. 13. their garments; their heart runs as well as their eye; they mourn truly for their offences as done against Christ, and the grace of God Zech. 12. 10. Isa. 58. by him; outward mourning only God con­demneth. Many weep with an Oynion, when their rocky hearts do not melt; many mourn in habit for their dead friends, and it may be Non dis­cordet cor tuum a facie tuâ. rejoyce in heart: But it is not so with such a soul; but when it addresses it self to the duties of mourning and sorrow, it acquaints the heart [Page 287] 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 seeth an excellency in God's ways, and there­fore Pacta semper, & promissa sunt, quae vi non facta sunt. its heart is toward them. I have sworn, and will perform it; that I will keep thy righte­ous judgements, Psal. 119. 106. They were righ­teous judgements, and therefore David's affe­ctions did run out towards them; others pro­mise amendment for fear of judgement, as a maid may be forced to give her consent to marriage for fear of being killed. Those that are effectually called, see the beauty of God's ways, and so fall in love with them; their resolutions stand upon a right foundation; they are not from fear, but favour; not from force, but faith.

11. One that is effectually called reformeth S. 45 in all things; not only in the greater, but also in lesser sins; it taketh its leave of, and parteth with every sin, its sinful thoughts as well as sinful words; its sinful words as well as sinful works: It banketh and avoideth not only the miry dirty way, but also the washy way, and betakes it self into the paths of [Page 288] piety; the least as well as the greatest com­mandment finds good entertainment with it. It is the commendation of that pious pair, Zacha­rias and Elizabeth, that they were both righteous Luke 1. 6. Non at­tendit verus obe­diens quale si quod prae­cipitur, hoc solo contentus, quia prae­cipitur. before God, walking in all the commandments of the Lord. Mark, in all the commandments: They did not pick and chuse; every com­mandment was a sweet smelling flower to them, and with delight worn in their bosome: a godly heart doth not harbour any sin, nor hide any lust in a secret corner of its soul; it turneth every evil thing out of doors, though it were its darling.

2. Absolutely, and by way of position. Now we shall shew what effectual calling is more S. 46 absolutely and positively; we may try whether we be come into the new Jerusalem, by our passing through the 12. gates, which we men­tioned in the beginning. If you have ascended by those 12. steps, you are in the bosome of Christ; but because we have spoken to them already, I shall only contract them into these 5. formal acts of effectual calling, or conver­sion, lightly touch them, and so pass on to other demonstrations.

• 1. Sight.
• 2. Sense.
• 3. Seeking.
• 4. Setling.
• 5. Submitting.

1. Sight. Hast thou ever seen thy sins? Hast S. 47 thou such clear eye-sight as to distinguish good from evil, and evil from good? Have you viewed your self round about, and turned [Page 289] your ways upside down, to take notice of all the faults in them? as the word in the original signifies, in Psal. 119. 59. Hast thou spied the Errata's of the book of thine heart and life.

2. Sense. Have you had a sorrowful sense of S. 48 your sins? are you troubled at the thoughts of your ways? Hath your heart been broken for breaking God's commands? Have you had dolour in your spirit for your departing from the Lord? Hath your heart been wounded, and your soul melted within you because of your transgressions?

3. Seeking. Hast thou sought for a place to S. 49 cast anchor in? for a haven for thy soul? Hast thou looked out for a plaister for a remedy? Hast thou looked out for a place whereon to lay thy head? Dost thou seek for a Tabernacle, for a sheltering place from the heat of the Sun? Dost thou long for a Saviour, for a Mediator and peace-maker between God and thee?

4. Setling. Hast thou setled thy self upon the S. 50 foundation? art thou built upon the rock Christ? Hast thou rolled thy self upon him by faith? Hast thou forsaken thy self and fastened upon the Son of God? Hast cast thy self into his arms? dost lean thy self upon his righte­ousness? dost thou give up thy self to be saved by him, and truly cast the burden of thy soul upon him? Is he precious in thine eyes? Art married, espoused, united to him? Canst wil­lingly adventure thy self with and upon him? Si cibum quaeris, Christus alimen­tum est. Dost feed upon this bread of life by true justi­fying faith? Dost stay thy self upon his satis­factory sufferings?

[Page 290] 5. Submitting. Art willing to be ruled by Christ, to take him for thy Lord and King as well as thy redeemer? Art willing to be guided and led by his Spirit? Canst thou say, other lords Isa. 26. 13. besides thee have had dominion over me, but [for the time to come] by thee only will I make men­tion of thy name? Art willing to leave all, and follow the commands, and walk in the way of Christ? Art willing to take his yoke upon thee, and learn the lessons of piety which he teacheth Dignus plane est morte, qui tibi, Chri­ste, recusat vivere. thee? Are his ways pleasing, and not irksome to thee? dost covenant and engage to be his servant for ever? art willing to be washed hands and feet all over? Is thy course altered, and thy carriage changed? art become another man, another woman? If these things, that 2 Pet. 1. 8. I have mentioned, be in thee, and abound, thou art not barren, nor unfruitful in the saving know­ledge of Jesus Christ: but if these flowers come not up, the seeds of grace are not yet sown in thine heart. S. 52

Now we come to make further trial of effe­ctual calling, by the effects and fruits thereof; & shall search for the beating of the pulse, that thereby we may know the temper of the heart. Be very serious, friends & Christian Reader, in the searching of thine own heart; no longer defer it, of all things in the world, it most concerns us to know, whether we be effectually called, in an estate of grace or no. One that is truly converted may be known by these fruits.

By

• 1. Opposing sin; which is seen in these four things,
  • 1. Spiritual contention.
  • 2. Impartial prosecution.
  • 3. A tender conscience.
  • 4. Timely caution.
• 2. Obeying the Spirit.
• 3. Submitting to trial.
• 4. Confiding with fear.
• 5. Moving towards God.
• 6. Affecting
  • 1. The word of God.
  • 2. The Son of God. And that
    • 1. For his perfection.
    • 2. His affection.
• 7. Improving assurances.
• 8. Hating hypocrisie.
• 9. Resisting custome.
• 10. Prizing communion.

1. Opposing sin. An heart effectually called S. 53 is set in diametrical opposition to sin, which appears in these things.

1. Spiritual contention. There is a combat S. 54 between the flesh and spirit, grace and sin, in the soul of such an one that is effectually called; conversion and contention go together. Those that are made friends to God, must needs be foes to sin; and if they be at peace with the one, they must be at war with the other; every convert is a souldier from his spiritual cradle; he is born in the field, and for the field. Hence the Scripture speaks of spiritual armour, The flesh 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 irreconcileable antipathy be­tween them. They are like enemies, keeping garrison within a little one of another, who are continually alaruming and beating up each [Page 292] others quarters. As it is said in 1 Sam. 14. 52. That there was sore war against the Philistins 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 Philistins are upon thee Sampson; 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 [Page 293] 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 in­habite 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 child-like 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 repented 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 dayly infirmities: at the noise of forraign invasions, and strange sins, it may be they will cry, Arm, arm; but for all domestick and home-bred 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 souldier as well as a chief commander.

[Page 294] 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 fewd, 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 curbing, and not the killing, 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 [Page 295] to kill the heart of sin. Mortifie 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 prize some, and part with others; it hath not a confederacy with some because ad­vantagious, 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 disrellish another be­cause more sowr; it is sufficient it is sin, it matters not with them what it can say for it self: though constitution and custome, 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 defie some sins, and delight in others. Herod did spit out some evils, but his incest was too sweet a morsel to be [Page 296] 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 cart-loads 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 ratling 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 strait-laced, 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 ones 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, [Page 297] when they see their heavenly father beating any of their brethren, it makes them stand quivering and shaking all the while; if threat­ned, 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 shun 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 shun 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 Cananites, 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 [Page 298] they be more prone to be proud of any exter­nal accomodations, 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 cholerick. Much more then should a Christian do so; he carefully observeth his na­tural inclination, that he may more vigorously oppose suitable temptations. But thou thrustest thy self upon the mouth of the canon, and comest neer to the snare; thou fliest too neer 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; [Page 299] 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 spake to you, perswaded and intreated 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 chuse 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 diswaded you from your sin, sought to wean you from your wickedness, but you have been refractory: but a gracious heart listneth for the voice of the Spirit, and when it calleth, saith, Here am I; like a diligent scholler, that willingly regards his Master's word. The Spirit's words are welcome, its motions are musick, its com­mands contenting unto those that are effectu­ally called. If the Spirit call at high mid-night, 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. [Page 300] It is a fine thing when one is willing to be searched by God or man: Those that are in natural darkness care not for coming in to spiritual light; bad wares and dark shops agree well together; it is an argument they are too light, who are loth to be put into the scale; where there is a work of sanctification, there is also a will to examination; such are willing that their mettal should be tried by a true touch-stone; they love to be dealt plainly withal by Christian friends, by faithful Mini­sters. Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oyl. But thou canst not endure to be Psal. 141. 5. Ʋsitatum generis humani vitium est peccatum commissum negando absconde­re, & convictum defenden­do excu­sare. sifted and scanned; thou art for excusation and not for examination; thou lovest to be tickled rather then to be tried; it is a sign they are spiritually scabby, who love to be scratched. Thou hast such a rotten skin, thou canst not endure to be rubbed with a course cloth; a searching Sermon is to thee like a bitter potion. In your sickness you are angry with those that search you, or question your estate and con­dition; though you have often been stirred up to self examination, yet you would never buckle to the work: this shews you are not in an estate of grace.

4. Confiding with fear. The spiritual confi­dences S. 66 of such are mixt with spiritual fear; their hopes are not haughty presumptions, but humble expectations; the flower of their assu­rance is beset with thorns of jealousie; or else the wild beast of hell would soon break in and pluck it up. They take the Apostle's counsel, [Page 301] Be not high minded, but fear. They know they Rom. 11. 20. stand in God's favour, yet they are afraid lest they fall; they know they have grace, yet they are jealous lest they lose it. Thou that art all confidence and no care, art more an hopeful than an holy Christian, and hast cause to think thy estate not good. Though they stand, yet they take heed that they do not fall; the fear which 1 Cor. 10. 12. they have is rather careful than despairing; other mens confidences may have more of tri­umph, but these thus tempered have more of truth; those are not the confidences of converts that cause them to pluck up the hedge, to leave open the doors; yet such confidences must be the only symptomes of grace with many. S. 67

5. Its moving towards God. Such an heart is always in motion towards God; as it hath its being from the Lord, so its acting to the Lord. Its embleme may well be an heart with spread and extended wings, flying towards heaven, and this its Motto, Sursum corda: heaven-ward hearts: It is continually rising and soaring towards heaven in its thoughts and meditations. Through grace it can say, as the Church of God, The desire of our soul is to thy name, and to the remembrance of thee: with my Isa. 26. 8, 9. Quocun­que tem­pore non cogita ve­ris Deum puta te tempus illud amisisse. soul have I desired thee in the night, yea, with my spirit within me will I seek thee early. Thales defined the soul to be a nature moving always; it is most true of the soul that is in an estate of grace; such an heart longs for God, and lives with God; that time it accounts lost in which its thoughts are not lift upwards; heavenly con­cernments are the subject of its thoughts; it is [Page 302] always stirring for God and his glory; think­ing, desiring, wishing, contemplating, con­triving, resolving about heavenly matters: but as for thee, thine heart is like a piece of lead, it stirreth not to that which is good, but lively enough in its motions towards evil and sin as its center; the thoughts thereof are like the eyes Prov. 17. 24. of the fool, which are in the ends of the earth. It is a strange thing with thine heart to look upward, or to take a few steps up the hill of ho­liness towards the Lord; thou sittest upon the roost of thy carnal contentments all the week long, and never offerest once to get upon the wing to the region of glory, to the presence of God.

6. Its affecting. There is never an one that truly S. 68 lives, but truly loves,

• 1. The Word of God.
• 2. The Son of God.

1. The Word of God. Such have an entire S. 69 love to the word. As new born babes desire the sincere milk of the word. And to the Ministers 1 Pet. 2. 2. thereof, I say not, how thou owest unto me even thine own self. Dolphins, they say, love musick: Phil. 19. so do these the musick of the word; they pant and breath after these fresh streams; the word is the joy of their hearts, the delight of their souls; nothing is more pleasing to them then the hearing, reading, or meditating thereon: Psal. 1. 2. Dulcis est pluvia illa, dulce est ver­bum Dei. but thou that findest little savour in the word, mayst fear thou never hadst a saving work. They account the word worth a world, but thou hardly worth the waiting on; it is their pleasure, but thy pain to be much conversant about it. Thou loathest this choice manna, [Page 303] but they love it as a chief mercy.

2. The Son of God. Sons of God love the S. 70 Son of God; their heart cleaveth unto him; he is the only pearl in their eye; the bowels of a convert yern toward Christ; the stream of their love runs toward this Sea; Jesus Christ lieth next their heart. He shall lie all night be­twixt Cant. 1. 13. Felix con­scientia illa, in cujus cor­de praeter amorem Christi, nullus ali­us versa­tur amor. Col. 3. 1. my brests. Christ hath the throne in their hearts; and though they love other things in subordination to him, yet nothing in co-ordi­nation with him: The flames of their affections ascend towards heaven, where Christ sitteth at the right hand of God. They bear such love to him, that they could willingly part with their lives for him; and their love is upon this two­fold account, and leans upon these two pillars.

• 1. His perfection in himself.
• 2. His affection to them.

1. The perfection in himself. There is an S. 71 absolute and incomparable perfection and ex­cellency in Christ; and this is the load-stone of their affections; this is that which inamou­reth and taketh their souls; it is his rarity that ravisheth them; his dignity that draweth them; his worth that wins them. He is the Cant. 5. 10. chiefest among ten thousand. There is not the least blemish or defect in him; he is above, beyond men and Angels; he is like the Sove­raign among his subjects, the Sun among the Planets; there is nothing in him but is a strong motive to love, and a powerful invitation to affection.

2. His affection to them. They consider how S. 72 Christ hath loved them, and this kindles the [Page 304] fire in their hearts, that they cannot but love him again; they have received love from him, and this makes them render love to him: He descended to earth out of love to the sons of Ama amo­rem illius, qui amore tui descen­dit in ute­rum virgi­nis. 1 Sam. 14. 45. men, and they cannot but ascend to heaven out of love to the Son of God. The people expressed their love to Jonathan in standing between him and death, because he wrought great salvation in Israel: Upon the same account do Saints express love to their spiritual Saviour; they say and think it is pity but love should have love; he hath laid down his life for them, and they think they can give no less then their heart-love to him: but thou hast no love to Christ, thou wilt not part with ought for his sake; thou seest no such greatness in him that he should be liked, no such goodness that he should be loved; if thou have any love towards him, it is but from the teeth, and not in truth; but common and complemental, not cordial.

7. Improving assurance. The incomes of assurance such have from the Spirit, make S. 73 them more dutiful to the Spirit; they dare not turn the grace of God into wantonness; if they hear a voice from heaven saying, Thou art my dear son, my pleasant child; what vigour and life doth this put into them, to make them lay out themselves for God? It is marrow to their bones, and health to their flesh; the joy of the Lord is the strength of Neh. 8. 10. their souls; intimations of God's love they use as invitations to a good life; when the Lord speaks peace to their hearts, they think [Page 305] they are bound to act piety with their hands; if God speak peace to them, they dare not Psal. 85. 8. turn to folly; peace of conscience with such, is mother to piety in conversation; if they have a sense of acceptance with God, it makes them seek for more acquaintance with his ways; when they have but a sip of this cor­dial, how it fills them with activity for the Lord; they desire not this Sun-shine to play in, but to work in: but as for thee, thy con­fidences putrifie and breed corruption, and thy security sin. Thou thinkest thou art one Non spera­re potest coeleste regnum, cui super propria regnare membra adhuc non donatur. of God's, and shalt be saved, and therefore takest liberty to thy self, to fulfil the lusts of thine own heart; thou hast then no grace; yet this is the way of many wretched crea­tures, if they can but fancy the sureness of their condition, they fear not the sinfulness of their courses. But this warm weather is not the prognostication of the divine Alma­nack; it is one of the Divel's Errata's.

8. Hating hypocrisie. Such are sincere, S. 74 not hypocritical. Sincerity was part of Paul's prayer for the Philippians, when he saith, that Phil. 1. 10. ye may be sincere. They have their inside and their outside all of one piece; of all things hypocrisie goeth most against their stomacks; they are what they would seem to be, and they seem as they are. As the Heathen said, so is it here, there must be nothing fained In ami­citiâ nihil fictum aut simulatum, Tull. and counterfeit in the friendship between God and a Saint. Painters call the mixture of colours [...], corruption, because what­soever is mixed will more easily corrupt, saith Plutarch. If you be mixed, you are naught; [Page 306] if you be a linsey-woolsey Christian, you are not of the right make; God's people are not open Saints and secret sinners; they are not all shew, they have substance too; if they were anatomized, their insides would be found as white as their outsides; their hearts as well as their hands are washed; their spirit beareth a part in all they do; the glory of God, the salvation of their souls are the compasses they steer their course by; glory, credit, reputa­tion, gain, &c. are not the white that they shoot the arrows of Religion at: but it is far otherwise with thee, as thou mayst easily per­ceive if thou take but a transitory view of thy self.

9. Resisting custome. Like living fish, they S. 59 swim against the stream; only the fish Elops swimmeth against wind and water, so do these. They are Antipodes to the world in their carriages. And be not conformed to this world, but be ye transformed by the renewing of your Rom. 12. 2. mind, saith the Apostle. What others are they are not; what others are not they are; they Contraria juxta se posita megis elu­cescunt. follow not a multitude to do evil; they chuse the strait way, though they find no company; their minds are contrary to the manners, their courses to the customes, their ways to the works, their garb to the guise of the generality of the world. Saints are singular; other mens pra­ctices are no rule for their performances. What Christ said of his Disciples then, is true of them in all ages, ye are not of this world; Joh. 15. 19. the world goes west-ward, these east-ward; the world lies in wickedness, these are up and doing the work of the Lord; the world is [Page 307] sinfully secure, these are seriously seeking; the world lazy, these labouring; the world pursuing their gain, these pleasing their God; it matters not what crouds there are in the way of vanity, these are content to go single in the way of vertue; they go cross to the world, not from passionate perverseness, but from pious principles; not from an hu­morous contrariety, but from an heavenly conversion.

10. Prizing communion. Lastly, they S. 80 make the enjoyment of God and Christ their summum bonum, their chief good, and prize communion with the divine being above all things. The Lord is the portion of mine inhe­ritance, and of my cup; thou maintainest my lot. Psal. 16. 5. Psal. 73. 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. How did David's desires reach to heaven? The participation of God and Christ is the ultimate end of a gracious souls pantings and pains; its thoughts, endeavours, contrivances have a tendency thereunto; it makes this the end of its life and liberty, the end of its desires and duties, the end of its prayers and per­formances, to enjoy its God and Saviour here and hereafter; other mens thoughts, affections, labours are about transitory things; and that whereabout men lay out the choice of their intentions and indeavours, they make their chief good. Thus have I finished this use of examination, whereon I have insisted the longer, and which I have diversified the large­lier, because it is of very great concernment, to know whether or no we be truly converted. [Page 308] 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 Arithmetick, that you may know how rightly to cast up your souls account; and if upon due search you find your selves effectually called, then listen especially to the first part of the ensuing and last use; and if you find your selves uncalled, lend an ear and an eye heed­fully to the latter part of it.

CHAP. VII. 6. Ʋse for exhortation.

THere remains yet a further improvement S. 1 of this doctrine, which is by way of counsel and perswasion, 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 perswade 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, referre 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 [Page 309] 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 musick 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. Christians should think of Christ's loving kindness in the midst of his Temple; spiritual renovation should be followed by serious recordation; carnal mens thoughts [Page 310] are taken up in contemplating their external accomodations; 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 bosome, 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 brest, 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 thy self. 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 vertue; I was nigh to perishing [Page 311] 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 complemental 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 suite 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 soveraignty; God's honour is most advanced, when his peoples hearts are most abased; holy ones are called humble ones in Scripture; of all the spiritual clothing in the Saints 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.

[Page 312] 2. An heavenly improvement. Improve S. 8 and increase your talent 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 talent.

3. An holy deportment. Live like a Saint; S. 9 let saving conversion be known by a suitable conversation; let your doings 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 your self to be a Saint by calling, and not by carriage, if you profess to be converted by the work of God, and be not conformed to the word of God, what is it? In all carry your self as one that is born of God, as one that is governed by the Spirit.

2. Faithfulness to their earthly friends. You that have grace, and are effectually called, look after your relations and friends, families, S. 10 and company, doing what in you lieth that they may be effectually called; as ye are one flesh, so indeavour that ye may be one spirit. There is no right love if it be not de­monstrated [Page 313] by a spiritual care; you that are alive by grace, O put on bowels of compassion towards your friends and acquaintance that are dead in sin. Do these three things for them,

• 1. Pity them.
• 2. Pray for them.
• 3. Preach to them.

1. Pity them. Bemoan and bewail their S. 11 condition. Say with the Church in the Canti­cles, We have a little sister, and she hath no brests; Cant. 8. 8. what shall we do for our sister in the day when she shall be spoken for? Say, I have a father, brother, sister, mother, husband, wife, cousen, &c. that are dear to me, but I cannot per­ceive they are dear to God; my loving friends, but they have no living faith. It is reported Plut. Mor. of the Egyptians, Lybians, &c. that when their friends die, they go down into the caves of the earth, and deprive themselves of the light of the Sun, because their dead friends enjoy Nihil ad misericor­diam sic incli­nat, atque proprii periculi cogitatio. it not. So do thou pity the condition of any belonging to thee, that are in spiritual dark­ness; it is a condition to be condoled, a misery to be mourned over; none can tell the greatness of the misery, but those that have tasted the goodness of mercy.

2. Pray for them. Be often at the throne S. 12 of grace for your friends that have no grace; their state is such, that there is need for them to be spoken for to the King of heaven. One Xenophon, in Plutarch, said, He never prayed that his son Gryllus might be long lived, but that he might be a good man. How much more should Saints thus pray for their rela­tions and friends, of one kind or other. There [Page 314] are many that owe much to the prayers of their pious parents and friends; say, Lord, make all mine to be thine; let winged prayers make haste to heaven gates on the errand of your dear friends souls: Real petitions may Oratio pura va­cua non redibit. be means to bring your friends to religious profession.

3. Preach to them. I mean private teach­ing S. 13 and counsel, according to the sphear wherein God hath set you. Teach your chil­dren, Deut. 6. 7. admonish your friends, exhort your acquaintance. God makes counsel sometimes a means of conversion; & savoury admonition a means of the souls alteration; do not spare right words, it may please God to enliven them with force and vertue.

2. To graceless ones, and such as are not S. 14 effectually called. Be you perswaded to look out for effectual calling, and seek after it; spread all your sails, and flee away as fast from a natural condition as you can; there is no safety in sitting still on natures seat.

Ob. But thou wilt say, There are so many S. 15 sides and Sects, I know not what to do.

Sol. Many indeed wil be of one religion, because there are so many. I shall here give two answers

1. Answ. Thou mayst be of every part in a good sense.

1. Thou mayst be a royalist for the King Christ, and yet a Saint, Psal. 24. 7, 8, 9, 10.

2. Episcopal: the word signifies to oversee: thou must oversee and watch thine heart with all diligence.

3. Parliamentarian; Thou mayst be one of, and for the assembly of the first born, Heb. 12. 23.

[Page 315] 4. Presbyterian; the word signifies elder: so be thou an elder in regard of grace, a grown man, Ephes. 4. 13.

5. Independent; viz. upon all sublunary things, and depend only upon God, Psal. 73. 25.

6. Anabaptist; labour for a rebaptization for thy self and thine with the holy Ghost.

7. Antinomian; by the works of the Law shall none be justified.

8. You may be of the family of love; be much in love, Rom. 13. 8.

9. A Libertine; Rom. 6. 18. the Lord in mercy make thee such.

10. A Perfectionist; 2 Cor. 7. 1.

11. A Pointer; Let all thine actions aim at Christ; point at thy sins, let thy finger be upon the sore; keep to sound points and do­ctrines; let them be founded upon Scripture; for if the points you hold be not tagged with Scripture authority, they will ravel out.

12. An Antitrinitarian; adore not the worlds trinity of profit, pleasure, and preferment.

13. A Separatist; viz. from sin, 2 Cor. 6. 17.

14. A Seeker; Isa. 55. 6.

15. A Shaker, or Quaker; Hab. 3. 16. Psal. 119. 120. Tremble at the thought of God's justice and power.

16. An high Attainer; Phil. 3. 12, 14. labour after great things.

17. A Ranter; hast a mind to curse and swear? do it spiritually. Neh. 10. 29. Psal. 119. 106. or to be drunk, be so spiritually. Psal. 36. 8. the word signifies they shall be drunk with the fatness, &c. Ephes. 5. 18.

2. Answ. The more and the greater diversity [Page 316] of opinions and ways there are, the more cautelous and careful thou oughtest to be to look after the right establishment of thy soul with grace.

Therefore notwithstanding look after effe­ctual calling: and as, John 7. 37. on the last day of the feast, our Saviour cried more ear­nestly, so do I the more press this upon you, this being the last day of speaking to this sub­ject. One of the Chamberlains of the King of Persia used to say to him every morning, as he entred into his chamber, Arise, my Lord, and have regard to those affairs for which the great God would have you to provide. So say I to you, Bestir you for the work of effectual calling, for this is the will of God, even your sanctification. Oh, let me prevail with you in the name of Christ, it may be the last that I shall propound, and the last that you shall hear. What should you look after if not spiritual life? what should you seek if not sanctity? care for if not calling? I shall back this use, and so conclude all with these three things,

• 1. Means.
• 2. Manner.
• 3. Motive.

Means. The means I propound shall be by way of

• 1. Counsel.
• 2. Caution.

1. Counsel. Make constant and conscion­able S. 16 use of the ordinances of God, reading, hearing, prayer, meditation, conference. Read the Scriptures and good books dayly; hear good Sermons diligently; pray devoutly, and say, Lord, file off the too willing chains [Page 317] 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 thy self whole, yet thou mayst do as the impotent man did, lay thy self at the pool; thou mayst be in God's way; thou mayst read, hear, &c. The Mariner can make neither wind nor tide, yet he goes down and waiteth for both. Though thou canst not turn thy self, 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 sayings of God.
• 2. The success of the godly.

1. The sayings 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 [Page 318] to compel thee, so his promise is before thee to countenance thee: he hath said, Seek, and Mat. 6. 7. ye shall find, &c. 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 oyls, which having no smell of their own, perfumers use in the making of Plutarch. their odours and precious oyntments. 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 Divel, 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 Divel hath an hand in them; but undoubtedly he hath an hand in the calms that are in the brests of natural peo­ple: despair may have slainits thousands, but presumption hath slain its ten thousands. More [Page 319] birds are caught with lime-twigs, they say, than are killed by the fowlers 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 mothers 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 divel 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 triflles, and slighty in weighty things? triflles 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 mothers 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; [Page 320] 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 testifie 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 rejoycing 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.