Vox Dei & hominis.: God's call from heaven ecchoed [sic] by mans answer from earth. Or a survey of effectual calling. In the [brace] explication of its nature. Distribution of it into its parts. Illustration of it by its properties. Confirmation of it by reasons. Application of it by uses. Being the substance of several sermons delivered to the people of Heveningham, in Suffolk. / By J. Votier, minister of the gospel.

THE FIRST PART.

CHAP. I

8. Rom. 30. vers. the begin. Moreover, whom he did Predestinate, them he also called.

IN the first part of this Chapter Paul endeavours to comfort the Roman Saints against the Re∣mainders 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 fore∣knowledge,

Predestination, Vocation, &c. are 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: Predestina∣tion 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 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 Predestina∣tion; or else to shew, that those that are Pre∣destinated shall as certainly be called, as if they were already called; for it is the manner of Scripture, Sic narrare futura, tanquam praete∣rita, to call the things that are not, as if they were.

In the words are two parts.

• 1. The Subject.

• 2. The Predicate.

Or,

• 1. The Appointment to the end.
• 2. The first step of the means to the end.

Viz.

• 1. Predestination.
• 2. Vocation.

The Doctrine which naturally arises from these words, and which I shall lay and set, as the Foundation and Pillar of the ensuing dis∣course is this. Those whom God hath predesti∣nated 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 ap∣pointed to Salvation, them he calls to Sancti∣fication; whom he Elected in Christ, those he brings to Christ: This is plain from other passa∣ges 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 cal∣ling, and Election sure: There calling and Ele∣ction 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 Sancti∣ficationem: to Sanctification of the Spirit: Est 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 cal∣led; for Gods Intention cannot be recalled: The Method I propose for prosecuting this

point, and the order I shall observe in Anato∣mizing 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 conse∣quents.
• 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, A∣dam, where art thou? God called out of Hea∣ven, and said Abraham, Abraham. Gen. 22. 11.

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

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

1. Lesse general and common but to some, as Paul called to be an Apostle, and others Mi∣nisters.

2. More general and common to all Chri∣stians. 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.

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 un∣to this Soul, Come, and it cometh: Now the cal∣ling that is meant here, is that which is more general and effectual; which you may con∣ceive by this familiar resemblance. I see a Traveller out of his way, and in Jeopardy thereby, I call to him; Friend, you are un∣done if you go on in that way; and many dan∣gers 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 di∣rections, then it is effectual, and to purpose; and the effect thereof is his going right, safe∣guard, and peace; we are all like Sheep that 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 per∣dition; thy feet go down to death, thy steps take hold on Hell. Turn to the right hand; take my Christ for thy Pilot; a new heart for thy biasse; hearken to me, and depart not from the Words of my mouth; if the Soul go on,

this call is uneffectual; if it hearken and obey them, then it is effectual, and the Soul finds the effect thereof to it's welfare.

CHAP. III. II. What this calling is.

IT is a Work, and the first special Work of 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 Ves∣sels 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 dark∣nesse is not onely meant of ignorance, which is one part of a natural Estate, but also of sin in ge∣neral, which is sometimes called by the name of 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, chi∣mera,

fancy, or conceit: but a real Work.

It is the first Work upon the Soul: Predesti∣nation is without, this within: Predestination is in the heart of God, this is Gods coming in∣to the heart of Man; that did ordain, this doth order.

Sanctification, (for some distinguish it from 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 Instru∣ment in the hand of the Spirit, for the new moulding of sinful hearts.

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

And these Work not upon a part, but the

whole: This Work is diffusive, and spread throughout the whole Man; Soul and Body; inwards and outwards: It is the bringing them out of nature; from a Dungeon to a Court; from Egypt to Canaan; from sin to Sanctity; from gracelessenesse to graciousness; from the Suburbs of Hell to the City of God: The Soul is now led by the Spirits hand from self, from natural, sinful, moral, Religious self to Christ, who is all in all unto it.

Now obeying the call of the Spirit, (who leads it in clean wayes) it walkes strictly: be∣fore 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 in possession, blessedness in reversion: Happi∣ness 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, 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 him∣self. 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 not Wisedom dayly send forth her Maidens to call in Souls? God comes to Souls with Christ, grace, Holiness, a new heart; and saith, what doest want? what wouldest thou have? doest blush at the thoughts of thy condition? I have

that will fit thee; there is nothing can help thee but Christ and grace; here they are, I pray thee take them: Here is all in my Son, accept of him, and say not nay; to embrace my Offer is my desire, your duty: it will much please me, and pleasure you to take my tender; how many Motives in Scripture doth God use to force this his precious kindnesse upon us? Is not the Gospel for this very end to invite, call, allure? yet the Preaching of the Law is 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 po∣verty, 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 ex∣perience almost tells them not, that conviction is Mid-wife to conversion.

2. There is taking, or receiving: The for∣mer [S. 2] was Gods Act, this latter is the Soules, yet not so the Soules, but that it is beholding to God for it: It hath not such propriety in it, but that it depends upon Gods efficiency. It is he that worketh in us both to will, and to do of his good pleasure.

God hath reached out his hands in offering, and now the Soul reacheth out it's hands to

accept. The Soul now giveth consent, and no longer saith nay: now Christ and the Soul are made one, and of his fulnesse doth it receive 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 e∣nough to receive; now it's stomack is come down, and fall's to feed heartily upon Spiri∣tual 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 filled with good things. It hearkeneth inward∣ly as well as outwardly: The Lord hath open∣ed 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 sub∣scribes 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 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 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 my∣steries of Iniquity and Godlinesse, whereof it had no knowledge before: Now it knows some∣thing of it self of a Saviour, which it under∣stood not before; it is in a new world, in a Region of Light even to admiration: the Scales are fallen from it's eyes. Col. 3. 10. And have

put on the new Man, which is renewed in know∣ledge: 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 e∣nough.

2. The Will and Heart is changed; the for∣mer [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 Do∣ctor Ames calleth the passive reception of Christ. 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 Cati∣line, 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 confor∣mity 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 pro∣miseth to give. Ezek. 36. 26. A new Heart also will I give you, and a new Spirit will I put with∣in

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 superstru∣cture 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 Trea∣sure, or Ware-house, from whence good things 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 Prime∣rose graces, that first appear in the Spring of conversion, or effectual calling: For this Work is called by several names viz. effectual calling, as there is a closing with the call of God, conversion, as there is a turning to God,

and Regeneration, as there is a Spiritual birth, and such workings of God to the Soul, and the Soul to God, as beareth Analogy and propor∣tion 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 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 Soul as Ruth to Boaz, come softly, as consci∣ous 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 Ha∣bit 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 Re∣generation by an Ingeneration of Divine prin∣ciples, the Soul casts it self into the Lap of Christ, the Armes of a Saviour, and Bosome of a Redeemer; when Spiritual strength is put into the Soul, the first step it takes is to Christ, and by Christ to God.

The Soul now layeth its self at Christs Door,

and gives up it self to the Patronage of his Wing: It believeth on, closeth with, and faste∣neth it self to him by this Girdle, and this Do∣ctor 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 conver∣sion to good; in heart, in hand, in affection and action: These are often coupled in New Testa∣ment Preaching, Repent, and believe: Believe, 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a turning from, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 wil∣ling to possesse good, that is Christ; by repen∣tance to practice good, that is Grace and Pie∣ty: Now is the Soul troubled for what is past, and disquieted for all it's Sins; it hateth the e∣vil, and loveth the good: How sweetly doth E∣phraim through the grace of God express him∣self 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, be∣cause I did bear the reproach of my youth: And

how can it be otherwise, when the soule is turned to Christ? It cannot be for Christ and Baal too, nor halt between two opinions. It cannot serve God and Mammon: If it giveth up it self to Christ, it must needs give away it self from sin; and if by Faith it take Christ for it's Husband, it must forsake the Bed of Adul∣terous 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 coy∣nesse 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 Repen∣tance, 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 im∣planted 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 jea∣lousies in their ears, whereas God never set the one for the fall of the other.

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

NOw in the next place let us consider those degrees, whereby God carryeth on this

choice work: The rounds of that Ladder, where∣by 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 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 look∣ing-glasse, but if we have not eyes to make use of this Glasse, what will it avail us? Sin is the transgression of a Law; and where no Law is, there can be no transgression: and if there 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 Prohibiti∣ons in his Law: Hath not the darknesse of igno∣rance kept many an one a sleep still in the De∣vils Lap? Unseen danger maketh no Impression upon the Spirit; Doth not the Law speak of guilt, danger, &c.? It is true, a man may have

knowledge of the Law, and yet (through in∣consideratenesse, or the strong tide of corrup∣tion 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 At∣tendant 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 dark∣nesse 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 men∣tion 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: And therefore fit to be a measure; for every straight thing doth best discover that which is crooked: There are the Ballances of the San∣ctuary, 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 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 Spiri∣tual; but I am Carnal, sold under Sin: A Spi∣ritual 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 toge∣ther. The Soul now saith to it's self, as Jehu to Jehonadah, with a little alteration of the Words, Is my Heart Right as the Law is? Be∣fore 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 ha∣ving looked into the Law, it discernes the pale∣nesse of it's countenance, the Symptome of it's hearts distemper. It may say to the Law, as the 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 pol∣luted all over.

All the wayes of a Man or Woman are clean in their own eys before, but the Lord weigheth the Spirits: He that is first in his own cause see∣meth

just; but his Neghbour cometh and searcheth 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 promi∣seth in his new Covenant, that people shall remember their own evil wayes, and their do∣ings that were not good, and shall loath them∣selves 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 them∣selves 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 Brim∣stone; and saith as you have it in Psal. 88. 7. Thy wrath lieth hard upon me, and thou hast af∣flicted me with all thy Waves.

Now it knoweth it can claim no other por∣tion, 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 Premu∣nire, and is intangled in the snare. It heareth nothing but a dreadful voice, and thundring comminations from Mount Ebal. Cursed, cur∣sed

be thou that hast done thus, and thus; be∣cause 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 e∣very Soul; for the Lord is various in his dea∣lings: In some more of this, in some lesse, but in all usually some: It is said of good Master Bolton, that in his conversion the Lord came upon him like an Armed Man, or Lion, as if he would have torne him in pieces: but over some God doth rather shake the Rod then Strike, and deal blowes. The alwise Jehovah is various in his dispensations; yet this is his more ordinary path.

4. Lamentation: The fourth Step is sorrow [S. 5] and mourning: Now the clouds gather and cover the Face of the Soul; Showres come down, and it is a rainy season: A deluge of sin, and deluge of sorrow; what the eye seeth, the Heart rueth: The heart is melted and dissolved, the deepes are broken up, and send forth their streames by the Channel of the eyes: If you lay your eare, you shall hear nothing but complaints; if you listen, nothing but heart∣breaking

sighs. As Jeremy said in the third of the Lament. v. 51. so may the Soul now say; Mine eye affecteth mine heart, because of all the Daughters of my City; because of all the trans∣gressions and Iniquities of my disobedient Heart: Formerly the poor Creature was all upon the merry Pin; now it is as full of sor∣row; 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, arising from sin, and wrath discovered, and denounced by the Law, without the Ingre∣dients of other considerations; it is said of Jacobs Children, that when they came to the threshing floor of Atad, which signifieth a bram∣ble, there they mourned with a very great and sore Lamentation: So when the Soul hath been threshed with the apprehensions of Gods an∣ger, and scratched with the brambles of dread∣ful 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 per∣swasion, [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, and the grace of God: It heares of a Brazen Serpent, that can heal those that are stung; of a Physitian, that can cure all Diseases; of Balme in Gilead good for Every sore; it takes notice of a white flagge hung out: and therefore it saith with the Jaylour, Act. 16. 30. What must

I do to be saved? It hath heard of a Saviour, a Redeemer: There is hopes then, saith it, that my captivity may be turned into Liberty, my bondage into Freedom: Here is now a little crevice, whereat light comes into the Soul, and the early dawning of the day appeareth; it hath some inklings and general Notions of Salvation.

It seeth Christ as afar of; as the Eunuch said in the Acts; See here is Water, what doth hin∣der me to be Baptized? So saith the Soul in this case; Lo the Lamb of God that taketh a∣way 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 pro∣mises, 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 likely∣hood, some probability, or at least some pos∣sibility, 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 pro∣ceed, 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 cares are now for Christ: The Soul with Ra∣chel saith, Give me Christ, or I die: nothing in the world will satisfy me, but him: Gold, Sil∣ver, Friends, Relations, Health, Prosperity;

what are all these to me? None but Christ, none but Christ for my poor Soul: He would be better to me than ten Sons, yea than ten thousand worlds: How pathetically did David expresse his desire of temporal Water? Oh that one would give me drink of the Water of the Well of Bethlehem, which is by the Gate: So saith the Soul, Oh that I had some of the Wa∣ter of Life; this healing Water, cooling Wa∣ter, 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 Spiri∣tual 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 na∣ked, Oh that the Robes of his righteousnesse were mine to hide my shame! I am an hun∣gry, Oh that this bread of life were mine! How fit were these things for me, and how suitable to my condition!

7. Application: The next Step that the Soul [S. 8] takes, as led by the hand of the Spirit, is to the bosome of Jesus Christ. It casteth it self by re∣lying 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 destru∣ction 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 resolute∣ly 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 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: 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 no∣thing, no not death it self shall part thee and me. Here it leans and stayes it self, even upon the merits, righteousnesse, perfect obedience, suf∣ferings, 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 up∣on

the Soul, in the Implantation of grace, whereof we spake before.

8. Humiliation: The next degree I con∣ceive [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 con∣ceive, (yet with submission to better Judge∣ments;) (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 conco∣mitant 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 re∣flex Act of Faith, viz. the Faith of evidence; 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

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 Soul∣diers 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 wilt thou have me to do? You will deny God nothing now, as he said in another case; nei∣ther 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 reso∣lutions 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 Com∣mand, 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;

for this sorrow worketh carefulnesse: Now I de∣sire to yeeld my members Servants to Righteous∣nesse 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 Christ, for Grace: I will not be mine own saith the Soul, but God shall be mine owner: O pre∣cious 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 shew∣eth so much of his Face, that it perceives a Fa∣thers 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 accomplish∣ed, 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 King∣dom of Heaven: Blessed are they that mourn; for 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

Peace I had great bitternesse: but thou hast in Love to my Soul, delivered it from the pit of cor∣ruption; 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 confi∣dence: It saith now as the Philosopher; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 wel∣come day, and warming season, now the Sun of Righteousness ariseth upon me with healing un∣der his Wings; and this is the second, or re∣flect 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 with Stephen they can say, They see the Hea∣vens opened, and Jesus as Intercessour stand∣ing on the Right hand of God; and with Da∣vid; 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 Worm∣wood and Gall, mingled with it's Drink: But now it hath Nectar and Ambrosia; the sweet Hony-dewes of grace distilled to refresh it; and some but sip, others have large draughts; some

but kisse the Cup of consolation; others are permitted to drink more freely of the River of 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 a∣gainst 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 consi∣der, and think that all it's sins have been a∣gainst that God, that Christ, whose rich grace it hath so sweetly experienced in inviting, dra∣wing, 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 despe∣rate, yet as affectionate: The Lord promiseth. Zech. 12. 10. That they shall look upon him, whom they have pierced, and shall mourn for him, and be in bitternesse, as for ones first Born: And there shall be a great mourning, as the mourning of

Hadadrimmon in the Valley of Megiddo. Al∣luding 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 pier∣ced by it's sins, it's vain thoughts, it's wretched words, sinful communication and gracelesse conversation; then are the Floudgates of sor∣row 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 Wo∣man 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 Repen∣tance; so David in Psalm 51. sweetly ex∣presseth 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 ac∣companying the Faith of evidence, of which we spake before; this sorrow is of great ac∣count with the Father, these Teares are preci∣ous in his eyes, he put's them in his Bottel, or rather Cabinet, for Jewels.

12. Conversation: Lastly, the soul Acts for [S. 13] God, walketh in the way of Holinesse, path of sanctity, and it's Face is set for Heaven; now it begins to go upon it's Legs; now all that it is

and hath, is set on work for God: Now that it's Heart is enlarged by the grace of God, it runs the way of his Commandements: Now 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 gra∣cious Soul delights, and Meditates in the Law 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 coun∣sels: 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 be∣holding Vanity. Psa. 119. 37. It's hands Act for Gods glory. It stretcheth not out it's hands to a strange God: In a word as before, It yeelded its members Servants to uncleannesse, and to Iniqui∣ty, unto Iniquity: even so now it yeelds its members 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 ef∣fectually

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 heaven∣ly race, labouring in the Spiritual Vineyard, fighting the Christians fight; doing the will of God, keeping the sayings of Jesus Christ, wor∣king out their Salvation with fear and trem∣bling; 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 out∣ward 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 bles∣sed 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 capaci∣ties cannot apprehend these workings in them∣selves 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

them by transposition, addition, or subtracti∣on: but onely I humbly conceive according to that measure of light, the Lord hath vouchsa∣fed 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 pro∣mise.

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 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;

a life of vegetation, which Plants have, is some∣thing; a life of sence, which Beasts have, is more; a life of reason, which Men have, trans∣cendeth the other; but a life of grace, which Saints have, transcends them all: A living Dog 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 com∣forting cordial to him, and reviving of his Spi∣rits: It is enough, Joseph my Son is yet alive: So 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 God, pleasures, sin, world, vanity, away, be gone; it is enough, I have enough; Oh bles∣sed 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 see∣ming, 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, sor∣row 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 alive, how much more then the touch of a li∣ving Christ? All Saints are as the Children of light, so of life. Christ said, Ye will not come unto me that ye might have life. John 5. 40. Then those that come to him, have life from

him: He that believeth on the Son hath everla∣sting 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 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 cal∣led and caused thee to hear, and thou doest live; to be in the Land of the Spiritually li∣ving 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; li∣berty 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: 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 servi∣tude; 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

it's Inhabitation; free from it in affection, 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 justi∣fication, 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 Pri∣son, 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 peo∣ple bring themselves into bondage again? It is in truth, and indeed; in Christ, in grace. The Soul that knows what sin is cannot but excee∣dingly rejoyce at its redemption; and keep

Holy-day in remembrance of its deliverance from Egypt, and the House of bondage; and sing songs of praise to that God, that Christ, that Spirit, whose hand brought it out of thrall; here is Freedom, yet service; but the service is no diminution, or lessening of the Freedom; for it is such service as is not in the world: It is liberty to the fall, to the heigth.

3. Fellowship with Christ: All that are cal∣led [S. 3] are called to this: By whom ye are called un∣to 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 condi∣tion above others, whose converse is with Christ, who is full of wisedom and glory? con∣verted ones have Fellowship with Christ in a moral sence as one Friend converseth with an∣other; or with any delightful and suitable ob∣ject; they speak to Christ by supplication, Christ speakes to them by Predication, by Prea∣ching inward and outward; though Christ and they be as far distant from each others, as Heaven is from Earth, yet is their conversation in Heaven with him; as the Queen of Sheba had communion with Wise Solomon, by que∣stions to him, and answers from him; so hath the Soul of a Saint with the true Solomon Jesus Christ, who is the wisedom of the Father; Faith and desire are the feet of the Soul, which bring

it from far into the presence of Christ, and when there, it sits down at his feet, to hear his wise sayings, and with humility and modesty to propound the cases of its tender conscience, and with admiration saith as she, Happy is my Soul, happy are all thy Servants which stand continually before thee, and that hear thy wisedom; the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Medi∣tation, 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 miscar∣riages, of his peerelesse mercy, of its meaneness, and insufficiency; of his merit and all sufficien∣cy; 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 stan∣ding out rebelliously against him, when time was of his coming into it powerfully, yet sweet∣ly in conversion; and thus goeth on till silen∣ced with wonderment; and then Christ takes the Soul, and leading it by the hand, sheweth it all about his banquetting house, and display∣eth his banner of love over it; openeth his flagons, giveth his Apples to it; smileth upon it, unbosomes himself; and tells the Soul of his Fathers, and his compact from Eternity for its Salvation, and shewes it its name written in Golden Characters upon his never dying, ever yerning heart; shewes it the glory of its future mansion; and walkes with it from one end to the other of the streets of the New Jerusalem, upon the firme pavement of purest love; opens the record and roules of Heaven, and shewes

it it's debts, and scores, crossed with red Lines of his own heart blood; and tells it of his former suiting and wooing it, and how he wan upon it's heart; and made it pant and long for him, till it was sick of love; he tells it of the kindnesse of it's youth, and of the love, of it's espousals, How it went after him in the wilder∣nesse, 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 Dialo∣gue 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 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 drun∣kard 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 Partner∣ship;

as the word signifieth that which is com∣mon; and this I think may be called a foren∣sical, and civil Communion with Christ, by way of Analogy and proportion; Christ is the Souls; his Divinity, his humanity, his na∣tures, 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, ses∣sion 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 happi∣ness, of a converted Soul; as Ahasuerus would 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 ho∣nour with the grace of effectual calling. This is the Company, these are the goods that Saints converse with, that Saints communicate off.

4. Adhering to the truth: This is the fourth [S. 4] thing that followeth upon effectual calling: Their hearts being united to Christ, cannot but be united to his truths; Because God hath from the beginning chosen you to Salvation,

through Sanctification of the Spirit, and belief of the truth; whereunto he called you by our Gospel. 2 Thes. 2. 14. Suppose this whereunto hath reference unto the whole that went be∣fore, then belief of the truth is included: Many Books have it not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the neuter gender, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 espe∣cially 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 Chil∣dren are tossed to and fro, and carried about 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 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 him∣self. John 7. 17. It is true of all Doctrine;

those that are Doers, are discerners; those that are gracious, have that Spirit within them, whereby they know light from 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, af∣fectionately, cordially; they lodge it in their bosomes, and lock it in the Cabinet of their heart: Verity is precious with them as well as Sanctity: They have a care to look to the wor∣kings 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 conversation is usually supported by erroneous conceptions: but an heart changed by grace doth not allow it self in sin, and therefore nee∣deth 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 the Scripture phrase is, and will not sell it; It is dear to it, and as Jonathan loved David, so it loveth truth as it's own Soul; It beareth wit∣nesse, delighteth in, speaketh, and Prayeth for

the truth; and with the Martyr can say, Though I have not a reaching head to dispute, yet I have a resolved heart to die for the truth: It will con∣tend 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 her Children: But as for you who are uncon∣verted; a little matter will divide between you and truth, seeing your heart is not set up∣on 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 remis∣sion of their sins, imputations of Christs me∣rits: The Lord taketh their filthy Garments, and causeth their Iniquity to passe from them, 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 Great Turk, when a rich Garment is cast up∣on 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

justified from all things, from which they could not be justified by the Law of Moses: Moses con∣demneth, Christ condoneth; Moses accuseth, Christ acquitteth; Moses chargeth, Christ dis∣chargeth all his Saints, all his converts, all his changed chosen-ones: This Jewel is hung up∣on the ear, this Chain about the neck onely of the regenerate; Christ takes to himself their unrighteousnesse, gives to them his own Righ∣teousnesse: 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 mi∣sery? 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 Abra∣ham, 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 some sence, sins to come; they are forgiven Vir∣tually; a dreadful thing to see the hand left of God writing bitter things against a Soul; Inpri∣mis for this transgression, Item for such a wick∣edness, and such a folly, and so on in infinitum to a numberlesse multitude of Iniquities: but a

delightful thing to see the Right hand of God dashing and blotting out all, and sealing up the Book of Accounts, and clasping it with love, that it shall never be opened to the Soules con∣demnation: what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed, and curses deserved? what a com∣forting thing is it to hear of, and see an Act of Oblivion and Indemnity, relating to ones own particular: To consider how the Lord hath laid the sins of a Soule upon the true Scape∣goate, the Lord Jesus, to be born away into a Land of forgetfulnesse: This is a singular mer∣cy 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 peere∣lesse mercy goeth hand in hand with effectual calling, they are loving and inseparable com∣panions: Oh, who now would not prize effectual calling? who would not pray for it for them∣selves and theirs? who would not praise God for it, who are effectually called? since if pu∣rified, they are undoubtedly pardoned.

6. Adoption: Those that are effectually cal∣led, [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 com∣mon Profession, as some are, nor by Eternal ge∣neration, as onely Christ is, but by Spiritual Regeneration, and special adoption, as his be∣loved ones, as his believing ones are: But as many as received him, to them gave he power, or

Priviledge, to become the Sons of God; even to them that believe on his name: Onely believers on Christ, and receivers of Christ are Sons; and have we not the same sweetly expressed by the Apostle? Come out from among them, and be ye separate saith the Lord, and touch not the unclean thing; there is Gods call, which he makes effectual, by causing the Soule to close with it: Then, I will receive you; and will be a Father unto you, and ye shall be my Sons, and Daughters, saith the Lord Almighty: There is the precious Priviledge. 2 Corinth. 6. 17, 18. And again, Ye are all the Children of God by Faith in Christ Jesus. Gal. 3. 26. And that we might receive the adoption of Sons. Galat. 4. 6. To have the Church our Mother is much, but to have God our Father is more: How do ma∣ny glory in Titles of dignity and honour, and boast of their Relation and alliance to, or des∣cent from persons of eminency, and think themselves glorious, when drest, and set out with these fading spangles? what then is it to be descended from the Eternal and immortal God, to be so nearly allied to the Soveraign of the world, the King of Kings, and Lord of Lords? when Saul offered to make David his Son in Law, by giving Merab to him; he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter, & therefore saith, Who am I? and what is my life, or my Fathers Family in Israel, that I should be Son in Law to the King. 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter, he speaks again after the same

manner. Verse 23. And it is said afterwards, that it pleased David well to be the Kings Son in Law. Verse 26. So saith a gracious heart with modesty and humility, sensible of it's own no∣thingnesse: 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 condescen∣dency 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 ac∣quaintance; the other are Servants in the lo∣west 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 twink∣ling Starres to this shining Sun.

7. Sanctification: Those that are effectual∣ly [S. 7] called, are called to be Holy in the whole course of their lives: So saith the Apostle, God hath not called us unto uncleannesse, but unto Holinesse: These Heavenly Courtiers go all in the white clothing of Sanctity; the Children of the great King are dressed in the soft raiments of Piety and grace: they walk in clean paths,

they follow Holinesse; not to persecute, but 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 na∣ture 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 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 there∣of. 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 un∣willing 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 filthi∣nesse; thou art swearing, blaspheming, drink∣ing, gaming, cheating, scoffing, lying, revi∣ling. Thou art not onely almost, but altoge∣ther in all evil, in the midst of the Congrega∣tion and assembly; that is, openly before all: Thou hast thine haunt with vain persons, and

keepest company with dissemblers: but the converted Soul is praying, repenting, hearing, reading, believing, speaking good, doing good to it self, to others, to body and soul; advising and 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 Sal∣vation with fear and trembling; is watching a∣gainst evil, to good; and seeking opportunities of glorifying God: Labouring to have its con∣versation, as becometh the Gospel; endeavouring to walk worthy of the Lord unto all pleasing, be∣ing fruitful in every good work; and having named the name of the Lord, striveth to depart from Iniquity. This is a most choice Fruit of ef∣fectual 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 Bridles, to be Holy in all manner of conversa∣tion, as he is, who hath called them: A con∣verted Soul rejoyceth much at this, and is ve∣ry 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 affli∣cted, to be persecuted? yea, when for Christs sake, a good conscience, and the Gospels sake, it is a great honour; sinners account nothing worse, and it so imbitters Godlinesse, grace,

and conversion to them, that they spit out with detestation, though sometimes in their mouths by verbal resolutions: but Saints have so great an esteem of suffering for Christ, that they put it in their armes, yea glory to bear it, as their Crest. And they departed from the pre∣sence 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 mat∣ter 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, ac∣counting 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 Je∣sus. It is true, Thieves and vile Persons suffer, &c. But there is a great deal of difference be∣tween 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 in∣famous, those famous; these are a curse, those but a crosse, and such as is a blessing, for so saith wisedom it self: Blessed are they which are

persecuted for righteousnesse sake; for theirs is the Kingdom of Heaven: Blessed are ye, when men shall revile and persecute you, and for my sake: Rejoyce, and be exceeding glad. Matth. 5. 10, 11, 12. This is a Paradox, yet Ortho∣dox; the name of trouble scareth a great ma∣ny: but there is no reason for it; if you ac∣count it an happinesse to do Christs will, you must needs account it an Addition of happi∣nesse to suffer for so doing; shall a Souldier glory in his wounds received in a just War, and shall not a true Christian, glory in what he undergoes for Christ? Wounds, Scarres, nick∣names, spoilings for Christ sake, are honoura∣ble, 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 e∣ver; in part, but not in whole. Though they fall, yet they shall rise again: Their Apostasy gives way to an Anastasy; and their declina∣tion 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 called the Daughter of the Great King; grace, and their hearts shall never be divorced, the knot of love between them is tied so fast by

the hand of Heaven. The Gates of Hell shall never be able to prevail against them; they are a Rock in the midst of the Sea, which stands immoveable, notwithstanding the rage of winds and waves: They are Eternal like their Father; a parte post: they have be∣gun, 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 flourish∣ing. Psal. 92. 14. And therefore they shall car∣ry away the bayes, and the Crown from o∣thers.

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 Phi∣listins, those flowers of grace he hath planted in their hearts shall never be spoiled, or rooted up by the subtle Fox of corruption within, nor the wild Boar of temptation without. Their grace may be sick, but it shall never die; it may lurke, but shall never be lost; it may fade, but shall never fall: They shall never desert their colours, nor forsake the Captain of their Salvation; Deare Friends, and Reader, who ever you are, you will never endure the shock of assaults, if you have not a principle of true

grace within: If you be not rooted in Christ by Faith in effectual calling, every little puffe will blow you down: If you put the action of your hand, and not the affection and resolu∣tion of your heart to the Plough, you will soon look back, and so become unfit for the King∣dom of God; you may have a form of God∣linesse, 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 the Devils Proverb; if you be onely called, and are not also effectually called; artificial Re∣ligion, 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 Sempi∣terno, and Perpetuano of true grace, it wil soon wear out: If you put not the woofe of an in∣ward 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 o∣thers 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 him that standeth take heed least he fall: If you

would stand, take heed, you do not fall; if you would not fall, take heed that you stand; if you would be sure, you must not be secure.

10 Glorification: The last effect, or conse∣quence [S. 10] of effectual calling is glory, and hap∣pinesse 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 al∣ready; 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 be∣ing begotten again, which is all one with effe∣ctual calling: and by that Inheritance incor∣ruptible reserved in Heaven, is meant no other than glory: It is undefiled, and therefore suit∣able 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 gi∣ven grace, and he will give glory; and no good thing will he withhold from them that walk up∣rightly: 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 thanks unto the Father, (you see neither Pe∣ter before, nor Paul now quoted can mention it without Doxology, and we should imitate them) Which hath made us meet to be Parta∣kers 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 Spi∣rit,

and stop thy course: Heaven is not for all, onely for some; it is the City, House, Mansi∣on 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 him∣self, those he calleth to himself: Election was, therefore Vocation shall be: Vocation is, there∣fore Election hath been: The one goeth be∣fore, the other certainly followeth after; whom he had in his heart by Eternal Predestination, those he bringeth to his hand by timely rege∣neration: The Text speaketh this plain; Whom he did predestinate, them he also called: And v. 28. foregoing: To them that are the called ac∣cording to his purpose. God Elected but some, and therefore doth effectually call but some; he calleth homeward many, he calleth home but his chosen; he calleth into the bosome of the Church, even those that are rejected; into

the bosome of Christ onely those that are ele∣cted: He calleth not all in the world, but some out of the world: Election and effectual cal∣ling 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 re∣gistreth 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 cal∣led; and as Christ in another case, I speak not of you all, I know whom I have chosen. And yet we must not first seek for Election, and by that think to make out calling: but must first look that effectual calling be sure, and then there is no doubt to be made of Election: If the former, viz. calling, like the premises be firme and good: the latter, viz. Election, like the conclusion naturally followes: We must begin at that link of the Chain, at that round

of the Ladder, that is next to the Earth, and so climbe to Heaven: We can more distinctly see the Heaven, by looking downward into a Well, than by looking upward into the Aire: Election is to be seen in the Copy rather than original.

2. Some of all sorts: Not all of every kind, [S. 2] but some of every kind: calling is not restrain∣ed, or tied up to a particular Rank, and de∣gree 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 qua∣lity, 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 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; 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 con∣vert the unconverted among them, that while they Preach to others, themselves may not be cast away: and some people; as those that were

wrought upon. 2 Acts 37. 41. Some great sin∣ners, 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 Son of evil Amon: as well as Children of good Parents, as Manasses the Son of Hezekiah: though this infringeth not that good observa∣tion, that God keeps up his Church for the greater part of it in the Families, and posteri∣ties of his Saints, and Servants: Some youths as Samuel began with God in his long Coats, 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: The Elect Lady, to whom St. John wrote his second Epistle, Theophilus a Gentleman, Rich Abraham, Poor Lazarus: Lois the Grand-mo∣ther, Eunice the Mother, Timothy the Grand-Child: Philemon the Master, Onesimus the Ser∣vant; Luke the Physitian, Zenas the Lawyer; Si∣mon 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.

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 usual∣ly

the common & inferiour sort of people: Not the very rich & mighty ones of the world; nor the beggerly poor; as the Apostle tells the Corin∣thians: For ye see your calling Brethren, how that not many wise men after the flesh, nor many migh∣ty, 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 common∣ly, 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 ob∣served; and present experience gainsayeth it not: height of wealth and potency; depth of want, and poverty, are great obstacles to effe∣ctual calling and grace; these do ponere obicem, Barre the door against a calling, and a knock∣ing Christ; which made Agur to desire the mean, between the Pinnacle of dalliancing Prosperity, and the pit of desperate adversity; and to live in the middle Region, where he might be neerest the Spirits breathings. Two things have I required of thee, deny me them not before I die. Remove far from me Vanity and lies: give me neither poverty, nor riches: feed me with food convenient for me; lest I be full, and deny thee, and say, who is the Lord? or lest I be poor, and steal, and take the name of my

God in vain. Prov. 30. 7, 8, 9. Fulnesse usual∣ly 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 she∣weth plainly. 1 Tim. 6. 9, 10. (Though God can put choice graffs into the stock of great∣nesse) and therefore counselleth Timothy to give a charge, and lesson to rich men by them∣seves, 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 up∣on 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 where∣fore were all the moral, ceremonial, and judi∣cial 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 a∣gainst 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.

But the Lord worketh by means of his own ap∣pointment; 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 ge∣neral 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 ra∣ther 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 pru∣dent, 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 tem∣perate 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 Re∣gion:

Oh then that the rich were lesse care∣ful, 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 cea∣seth: 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 effe∣ctually called now, shall never be. Now is the day of grace, the season of Salvation, the accep∣table time; in this sence as well as otherwise. 2 Corinth. 6. 2. And care you not though you die before you live? how shall you then live when you die? after this life there is no

Sacrifice for sin: no grace to be had, no cal∣ling 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, whi∣ther 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 de∣spaire; but one, that none might presume: The Lord is tender hearted, and ready to reach out 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-set∣ter: 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. Ec∣cles. 12. 1. &c. Some have observed the time

of effectual calling to be between the years of eighteen, and thirty most commonly: Though but few can speak punctually as to the parti∣cular time and means of their conversion, as a parted & pious man observeth: yet I do believe that most Saints experience saith, that the Lord wrought upon them in their younger dayes; and therefore the Lord tells his people, he re∣members 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 Hea∣thens, 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 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 mor∣ning is observed by Schollers to be best for stu∣dy: The morning of our age is the best time for Spiritual study; for studying the conditi∣on and state of our Souls: The spring of youth is the best time to take Physick, Heavenly Pur∣gations in, for the working out of sin, the clean∣sing

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. Da∣vid was good when young; Daniel a young Prophet; Timothy a young Preacher; Sa∣muel began with God betimes; Abijah good when a Child; so was Jofiah; John the youn∣gest of Christs disciples, and most beloved, for he leaned on Christs bosome: There is a season for every thing under the Sun, saith Solomon: then certainly for grace and Soul-affaires: there is a time to be Spiritually born, to be planted in the house of the Lord, to kill the heart of sin, to heal the hurt of the Soul; to be built up a Spiritual house; to lament for sin, to laugh in a sence of Gods love; to embrace Christ, and refrain from embracing sin; to love vertue, to hate vice: It is true as no place, so no time can prescribe against the King of Heaven and Earth: yet in this season doth the Spirit usually breed, and bring forth its young: This is Gods more common order, which he can alter when he pleaseth; and this time he seemeth to take for these reasons.

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

1. The excellence of firstlings: The Lord doth [S. 3] this, that he may have the first Fruits, in which

he delighteth: First fruits are savoury meat, such as the Soul of the Lord loves: the first of our E∣state, our health: the first of the day, the first of 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 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 imploy∣ments? and will the Lord think we accept of our drie bones, when the Devil hath sucked 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 au∣tumne; 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 looketh upon it as uncomely behaviour to himself, that we passe the flower of our age, and never seek for Marriage with himself: It is dearly delightful, so purely pleasing to begin with wisedom, when we begin with the world, that a gracious promise is made to it: I love them that love me, and they that seek me early shall find me. Prov. 8. 17. An early new heart is a rich Pearl; timely grace finds great grace

in the eyes of the Lord. God calleth, and ca∣reth 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 en∣gravings of love: such indeed are his chosen, his choice ones; his loved, his loving, his love∣ly ones: Thus then you see God is in love with early goodnesse: to give grace at all times li∣eth in his hand; to receive grace betimes lod∣geth 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 pro∣bability 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 Aethio∣pian change his skin, or the Leopard his spots?

Then may ye also do good that are accustomed to do evil, Jer. 13. 23. It is true, the spirit of God knoweth the things of a man as well as his own spirit; yea, more of man than man doth of himself; and hath line and lead, where∣with it can sound and reach the profundity of wickedness, and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart, notwith∣standing 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, custo∣mary 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 a godly Man illustrates this, by Christs raising to life several that were temporally dead, as Jairus his daughter, to which sinners of the lower form may be resembled, and the wid∣dows son of Naim, who was carried forth to be buried, to whom may be resembled such sinners as have broken out into more notori∣ous wickednesse, and have stood in the way of the ungodly; and Lazarus, who was laid in his grave, and nigh unto stinking, to whom may be resembled great sinners, that have continued in their sins a great while; all these Christ raiseth up, one as well as other, but with various dispensations: the first with a touch of his hand; the second with a work and a word; a touch and a call; the third

and the last, in a more solemn manner, first speaking to his living father, then to his live∣lesse 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 there∣of, 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 command∣ments. Much there is for a Christian to do for God, for himself, for his relations, for his neighbours; for Gods praise, for his own and others peace: for the illustration of Gods

glory, for the salvation of his own and others 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 hous∣holder (which may well be an emblem of Gods calling sinners) is said to go out early in the morning to hire labourers into his vine∣yard, 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, no∣thing 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, watch∣ing his walking, studying the Scriptures, per∣using 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, Who is sufficient for these things? so may we in this, What time is sufficient for these things? Besides, in youth there is bodily strength for the task of duties; for the body as well as the soul is to be and do for God; and spiritual services take a tincture from the bodies temper: Though the spirit be willing,

yet the lesse will be done if the flesh be weak; fervent prayer, frequent meditation of God, his works, his word; of it self, its ways, its wants; solemn fastings, whether publike or private; much reading, often hearing, self examining; for which and many more is re∣quisite the vigor of the souls powers, the viva∣sity of the bodies parts; which in age do age; lurk and languish; grow feeble and faint; the former whereof are evacuated in regard of spirits, the latter enervated in regard of strength.

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

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

Of the lower form, 1. Works.

Of the lower form, 2. Word.

Of the higher form, The Spirit.

1. By works: The Lord many times makes common works, and ordinary providences [S. 1] to be especial instruments of grace: All things are in Gods hands; and those things that are of an inferiour nature, can he so blesse and

dispose, that thereby they shall be suited for the attaining of highest ends: Now those provi∣dences which the Lord hath used this way, and countenanceth in reference to this work, are these seven following, which carry Scrip∣ture 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 wo∣man, 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 di∣stant from each other; thus he makes grace out of nature as it were; and a spiritual uni∣on 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 Corinthi∣ans, not to leave, but to shew love to their unbelieving yoke-fellows: For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? 1 Cor. 7. 16. And doth not Peter counsel wives to be in subjection to their own husbands? (and to what end is it?) Why, That if any obey not the word, they also may

without the word be wonne by the conversation of the wives, 1 Pet. 3. 1. Many an one may say to their yoke fellows in some sort, as David 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 peri∣shed 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 Co∣venant.

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 wisedom of God, that causeth that which is be∣gun in the Flesh, to end in the Spirit: Some∣time 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 pie∣ty; and that (as I conceive) the Apostle meanes marrying not onely with one that is a Christian, but also with one that is Christs; where he speakes of marrying in the Lord; yet when they are unequally yoked, and pared;

they are to pray and endeavour for an Extract of vertue, from a Contract of necessity: some of you that read this unworthy piece may have found providency improving your match to your Soules advantage; and you that are mar∣ried, 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 en∣deavoured to maintain that a woman hath no Soul; but both men and women have immor∣tal 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 de∣part 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 A∣braham read Divinity Lectures to his Family? and did there not grow upon the stalk of his Instructions, watered with the Dew of Heaven∣ly

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 throat to the Sacrificing knife? Was not I∣saac'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 suc∣cesse 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; Chil∣dren 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 in∣structed in his Childhood (in all pobability by his Grand-mother as well as Mother) for Parents remote are many times as much con∣versant with, and indulgent to their mediate Children as their immediate Parents, and her

indulgency was rectified by grace, to seek his good in the best things.) Help to make him a Faithful man, and a fervent Preacher? 2 Tim. 1. 5. & 3. 15. Nay were there not twins in the womb of Lois her care? And was not the ef∣fect of it double: She taught her Daughter Eu∣nice, and she learned of her Mother to teach her Son Timothy: How careful were the Hea∣thens, that Children might have education mo∣rally 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 lit∣tle treatise of this on purpose. Plato would have Nurses speak no foolish words to their lit∣tle 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 bit∣ternesse, springs that general Prophanenesse that is in the Christian world: Master Baxter speaks very well of this in his Saints everlasting rest; which is a very choice Book: The Gentry teach their Children to follow pleasure, & the commonalty their Children to follow profit; and young ones are ready to follow old ones: This their way is their folly, yet their posterity approve their sayings, Selah: It is to be noted. Psal. 49. 13. The very Heathens condemn this, and yet Christians mend it not: Crates the Philosopher said; that if possibly he might, he would willingly mount to the highest place of the City, and there cry aloud in this manner:

What mean you my Masters, and whither run you headlong? carking, and caring all that ever you can to gather goods, and rake riches together as you do? whiles in the mean time you make little or no reckoning at all of your 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 re∣gard 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 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 In∣strumental 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 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 Chil∣dren in the nurture of the Lord; and Chil∣dren obey them in the Lord.

3. By procuring services: By this means al∣so [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 execu∣tion is in part sometimes by making them the Servants of such, or such a man: when he pur∣poseth to bring them into his orchard, he pro∣vides sometimes by services, a suitable Nurse∣ry 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 Ser∣vants, 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 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 Ma∣ster, so the other his Heavenly Father; for Paul begate him in his bonds; (one Prisoner loo∣sing another) and travailed of him in birth till Christ was formed in him, and so the Ser∣vant became as good a man as his Master: O, Onesimus, little didst thou think what God in∣tended to do with thee, when he brought thee under Philemon's Government: Thou mayest, thou doest blesse God that ever thou camst un∣der

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 Mi∣stresse, or Dame; whose counsels have been con∣verting, whose words have been working, whose perswasions have been prevailing, whose pray∣ers 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 yet in the ways of the reprobate, being re∣probate 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 abomina∣tion; 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 man, this maid was born there, in the house

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 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 tene∣ments 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 dark∣nesse 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:

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 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 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 com∣mend habitations to many: They love to sojourn in Mesech, and to dwell in the tents of Kedar, and have long dwelt with those that 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

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 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 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 up∣wards to heaven; and bids death to hold his

hand, because he hath purposed to have the heart: He saith, return ye children of men; that 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 re∣pentance, 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 con∣stitution? hadst died a sinner on earth, thou couldst never have been a Saint in heaven; but the time of thy change was not then, but since; and God in mercy added to thy years, that he might add thee to his Church: Thou

mayest take up the Psalmists words with a 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 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 parti∣cular 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 inten∣tion 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 pro∣vidence upon the knowledge of some good man or woman; and by some means or other come to have society and intimacy with them; who by their gracious words, cordial counsels, loving admonitions, gentle reproofs win upon

them, and allure their hearts to God: con∣versing 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 commu∣nion with Saints, some come to have commu∣nion 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 ac∣quainted 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, 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 Country: Sometimes a chamber-fellow, an intimate, a neighbour, a companion, one whom 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 pesti∣ferous, so good ones are very profitable; graceless acquaintance draw others with them∣selves to hell, and gracious acquaintance help to draw others with themselves to heaven;

good company may be a means of life, and bad of death; a good man studieth for the good of those he converseth with; he prays 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 neigh∣bours 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 re∣vile them; contemn and condemn them? but as they said to Pilate, so I to thee, altering the 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 affliction doth the Lord cut away the over∣spreading, and sarmenting boughs of lust and

corruption; trials are teaching; harms are healing; blows are made blessings; corra∣sives 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 this is all the fruit, to take away his sin. Many can say with David, It is good for me that I 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 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 friend∣lesse, 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 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

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 per∣plexed; 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 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 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

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 the voice of the rod, and who hath appointed it: the Lord many times gives strong physick 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 eve∣nings, may have cleer and deliverance-morn∣ings; 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

great goodnesse, and to sing of his righteous∣nesse, Psal. 145. 7. Oh, oh, that we would praise the Lord for his goodnesse, and for his won∣derful works towards our souls; Psal. 107. 8. That the Lord should thus variously, unex∣pectedly, 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 Psal∣mist 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 him∣self; and that is the Word of God: That is the instrument of regeneration: It is a word of truth, and therefore fit for this work: It dealeth impartially, doth not flatter: By his word did the Lord work in the first creation, and by his word in the second; by his word he made all of nothing, and by his word he makes new of old; [though that word and this do differ] The truth shall make you free, John 8. 32. The light of knowledge, life of grace, liberty from sin, come by the means of the word; a word of grace, a means of the work of grace: The Word in all the parts of it, Law and

Gospel, 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 commenda∣tion of the word of God in reference to this end, Psa. 19. 7, 8. But more especially the de∣livering of the word viva voce, the publike mi∣nistring and preaching of it: This is the Lords darling, his great engine for the battering down the strong holds of sin and Satan, what∣ever 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 them∣selves; 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, his strong arm for the conquering of sin; his hammer for the breaking of an hard heart in

pieces: It is a fire to refine; 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 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 peach∣ing. 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 de∣livered [S. 10] in a plain familiar way; not with curious, but common; not novel, but known; 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 plain preaching agrees best to the generality of people, whose understandings are but ordinary, yea, very mean in spiritual things:

alas, they are lost in high expressions, and many times cannot see the wood for trees; they admire the Minister it may be, but understand not; they wonder at him, and that is all the work that passeth upon them: They go away, and say he is a great 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 embro∣dered 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

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 Lan∣guage 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 Mi∣nisters have no regard to their expressions; nor that the word should be so dressed, as to ren∣der it despised; some have their expressions too raw, and others too much rost; the mean is to be 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 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 Prea∣ching, [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 transgres∣sion,

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 a∣fraid 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, & ne∣ver 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 tempo∣ral comfort, than Gods Eternal glory: I mean not that Ministers should particularize publike∣ly, 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 Da∣vid, Thou art the man: So they, you are the people that are thus and thus: Let them en∣deavour to cause them to know that they are the people that have contemned Gods Com∣mands, 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 dan∣ger;

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 A∣postles; 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 a∣gainst flattery, especially in a Ministery; it is a most desperate thing, and of cursed conse∣quence: There is not a speedier way to damn people, whereas a Ministers work is to Preach their Soules to Heaven: For Ministers to ho∣ver, and keep at a distance in their Preaching, and never seek to come home, nor get into the conscience, argueth cowardize, or unskilful∣nesse: Such Preaching will bring little of com∣fort 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 for∣mer, but an home, searching, pressing Sermon it was; no commendation of this as of the for∣mer: But he carried it very lightsomely, and cheerfully to what he did before; the people asked him the reason of his so various & divers deportment; he answers, yesterday I Prea∣ched Bernard, to day Christ; yesterday my self, to day my Saviour: Though people con∣demn such kind of Preaching, yet God will

crown it; though it be harsh to flesh and blood, yet it is health to the Soul and Spirit; many look upon it as needlesse, when the Lord knows it is very needful.

3. Powerful Preaching: Powerful, zealous [S. 12] Preaching is a means of effectual calling. Mi∣nisters 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 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 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 deliver∣ed 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 se∣cure, and they must be rounded; and they are regardlesse, and must be ratled; as the

word should be mixed with Faith in the hea∣rer, so with fervency in the Preacher.

It is said of that eminent Divine Master Per∣kins, that in his Preaching he would pronounce the word [Damn] with such an Emphasis that 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 speak as the Oracles of God, powerfully, pres∣singly; 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 Mini∣ster of a truth? Hast not been almost a Chri∣stian 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, 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 trans∣late the word.

2. Means of the higher forme: Now we [S. 13]

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 Ser∣vant, the other as the Master, the one as the In∣strument, 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 Spi∣rit say to providences and the word, without me ye can do nothing: These wheeles would ne∣ver 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 car∣casses, if that did not enliven them: Words would be but wind without the Spirits work∣ing: 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: Ex∣cept 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 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

word; the Soul can never be changed: It is his proper work to give grace, to grant holi∣nesse; 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 secon∣darily, but the Spirit primarily; they as choice subservients, but the Spirit as chief superinten∣dent; they may carry on their work artifi∣cially as Servants, but the Spirit architectoni∣cally 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

reality of consolations pronounced, of the cer∣tainty of comminations denounced, of the ve∣rity of Doctrine commended, and the necessi∣ty 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 be∣lieve 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 san∣dy 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 refe∣rence 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 can∣not perswade our selves, the Minister cannot per∣swade 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; pro∣pounds, delivers the truth of God; answers objections, silenceth queries; infallibly de∣monstrates, and by such strong Mediums proves it's Divine conclusions, that the Soul is non∣plus'd, confuted, hath nothing to say, and is now so clearly convinced, that (unlesse it

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 pre∣vail 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 general thoughts and sence of the word belie∣ved, of providences experimented, do light up∣on the Spirit of a man or woman, but are soon scared away: Now the Spirit cometh and hol∣deth 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 let∣ting in thoughts of vanity: but the Spirit stri∣veth 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 preser∣ving

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 in∣tend? 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 spo∣ken in the general: We are all prone to ex∣cuse 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 Scrip∣tures, 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 examinati∣ons, 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

that applies not the written word, wil never ap∣ply 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, whe∣ther 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 inqui∣sition into their own state. What Solomon spea∣keth of the Spirit of a man, we may most truely affirme of the Holy-ghost, that it is the Candle of the Lord, searching all the inward parts of the belly. It is our duty, but we are naturally un∣willing 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 medi∣tations, and gather up all those loose writings that lay scattered about in the deske of con∣science, 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 com∣mune with our own hearts, and be still. That layeth the map before us, and openeth our eyes

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 way∣teth the Soul with the consideration of the ad∣vantagious issue, that it grow not weary of it's imployment.

5. It concludeth: It helpeth the Soul to con∣clude [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 manifest∣ly, 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 writ∣ten in legible Characters by the finger of God cannot be wiped out by all the art and subtil∣ty of Satan: Paul knew the Law, but could not find his sin and death there, till the Spirit shewed it him. If the Spirit help us not to

judge aright, we are sure to be partial in our own case; which is more desperate than the exactest impartiality. That helpeth us to see the conclusion condemnation, the result wret∣chednesse, 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 flat∣ter 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 disquie∣teth 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 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 distra∣ction, 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 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 Spi∣rit, till he had some solid direction given him. 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

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 presi∣dency; and would have no effect without it's influx; therefore O blessed Spirit, enliven, quicken, work with, and blesse these lines, and all other means used for the conversion of sin∣ners; 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 wise∣dom; 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 perti∣nent.

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 e∣rect an Altar with this Inscription: To the God

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 Spiri∣tual workmanship of his hands. And of this doth Paul informe his Corinthians, when he saith, And such were some of you, but ye are wa∣shed, but ye are Sanctified. 1 Cor. 6. 11. Ye did not sanctify your selves, but ye were san∣ctified; 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 spea∣keth 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 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 after∣wards work by the grace, which God hath wrought in us: If ye through the Spirit do mor∣tify

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 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 o∣pened 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 before the Soules; and the Soules working de∣pends upon it: that as the cause, this as the caused; that as the efficient, this as the effe∣cted; that as the spring, this as the stream; that as leader, this as led; that as the pa∣rent, this as the posterity; that as the root, this as the fruit.

2. What the Soul doth is not the cause, or

meanes of conversion: Conversion is without the spheare of our activity.

2. Ob. In the next place it may be queried, what the difference is between effectual voca∣tion and sanctification; how near they live [S. 2] each to other, or how far distant they are one from the other; whether neighbours, or stran∣gers; kindred, or aliens.

Sol. Effectual calling is meant of the first 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 per∣fect 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; 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 up and down; and many saplesse contentions have been about it; without solid demonstra∣tion of the thing, and without spiritual edifi∣cation of the soul.

If were better for people to enquire, whe∣ther 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 no∣tional 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 with∣out the infusion of all saving graces together, and at once: They are like twins, they re∣ceive 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:

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 plan∣ted, and set in the heart at one instant: there is no difference of time there.

2. Repentance from the tenour of the Law, 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 him∣self, 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 pu∣rified; 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 be, whether conversion, or effectual calling be [S. 4] by the Preaching of the Law, or Gospel.

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

1. The Law could not work to regenera∣tion,

were it not for the promises of the Gospel: the question is not whether conversion be vi le∣gis, 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 con∣version; 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 obje∣ctively to the conversion of a man, if consi∣dered 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 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 con∣stitution, 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 Spi∣rit: if the spirit did not move them, neither the upper, nor nether milstone would turn: as neither must be taken for pledge, for they cannot work alone: so joyntly, and together they cannot act without the spirits assistance: the Law sheweth the sore; the Gospel, the

salve: the one teacheth of sin, the other of a Saviour: the one sheweth the harming curse, the other the healing crosse: the one mans mi∣sery, the other Gods mercy: but it is the spi∣rit that setteth home these things, and openeth the eyes to see them, anointing them with spi∣ritual eye-salve: the Law may be a prepara∣tive, hut the Gospel is the power of God to sal∣vation: 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 transgres∣sion, condemneth our courses, revealeth wrath, thundreth threatnings: but the Gospel pro∣poundeth 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 propoun∣ded method, I am to lay down some de∣monstrations of the doctrine: and they are these ensuing, which are as four pillars to sup∣port the point; and a quaternion of mediums for the life-guard of the position, formerly laid down, and hitherto treated of.

• 1. Conjunction of the means, and end.

• 2. Union to Christ.
• 3. Distinction, present, and future.
• 4. Application of the means.

Conjunction of the means, and end: the [S. 1] Lord calls in to himself those, whom he laid [Rea. 1] out for himself: for as he predestinated them to the end, viz. happiness; so also to the means, viz. holiness: the means, and the end lying in the same womb of predestination; there is a concatenation of them in Gods counsel, a twist∣ing 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 re∣gister of his thoughts in reference to his pecu∣liar 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 Ca∣naan, and with all hath laid out the way, and means; he intends to bring them into the Heavenly City, by the narrow gate of con∣verting grace: If it be a part of the wisedom of the children of this generation, to think of the means together with the end; shall we

dare to think that the Father of Light, the All∣wise God, hath not his counsels richly damas∣ked with sapience, prudence, intelligence, be∣yond 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 E∣phesians, 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, where∣in all must walk, that would come thither, sup∣porting themselves upon the staffe of Christs merits: If you look but in the index or table of the volumes of eternity; you shall find, cal∣ling, as well, as crowning; holy, as well, as happy; gracious manners, as well, as glorious manfions. It is the madnesse of the world in∣fatuated by the delusions of the devil, to con∣clude 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 cros∣sing apparent commands, and manifest prohi∣bitions; 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

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 elect∣ed; & that it is impossible to avoid the gulph of perdition, though striving against the stream of a natural condition, (bladdered, and sup∣ported by the spirits special grace) if we be re∣probated, is such logick, as the topicks of divi∣nity afford no medium for; because we sinful∣ly 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 a∣gainst Gods cabinet counsel: The Lord finish∣eth 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 mer∣cies; 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,

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; we must be Christ friends, before we can have his favours; we must be married to him, be∣fore 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 deser∣ved Hell, will be little matter of comfort, un∣less 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 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;

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 life; and it is most certain, that he is the true way to life eternal: Souls must be incorpora∣ted members of Christs body, before they can be enfranchised Citizens of the new Jerusa∣lem: 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 ul∣timate, and last end is distinct, and several; for some shall ascend, others shall descend; some shall be triumphant in the highest Hea∣vens, 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 bles∣sed; depart ye cursed: Math. 25. 34. 41. The Lord intendeth that some shall shine, as the Sun hereafter; Then shall the righteous shine forth, as the Sun in the Kingdom of their Father, Math. 13. 43. he will therefore have you here

to sparkle, as stars: Let your light so shine be∣fore men, that they may see your good works, and glorifie your Father, which is in Heaven, Math. 5. 16. Those whom the Lord will di∣stinguish from others by the life of glory in the world to come, he will distinguish by the li∣very of grace in this world; if the end of peo∣ple be divers, then sure their way must be different.

Alas all, both one and other, set out toge∣ther, 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 diffe∣rence, 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 we our selves also were sometimes foolish, disobe∣dient, &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 tu∣tour by his spirit accordingly. Those, that run with the wicked unto all excesse of riot here, shall in vain expect to be parted from them at

the day of the resurrection: Those that shall wear Kings Robs in Heaven, must wear Saints Robs on Earth.

Many would fain differ from others at last, that delight with them in the self same lusts; many long to dye the death of the righteous, but they are loath to live the life of the righte∣ous : 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 ha∣bit, 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 hear∣ing, serious searching, much meditation, filial fear, careful caution; none of which can be used, and managed aright, without a princi∣ple of grace; no hand can well handle spiri∣tual weapons, but that of a Saint: Though but one way, yet many means to Heaven; the working word, sealing Sacraments, feasting fa∣sting, which none can use spiritually, but

Saints. No Heaven without faith; they could not enter in because of their unbelief, &c. Heb. 3. 19. and to whom is it given to believe, but to the effectually called? There must be endu∣ring 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 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 conver∣sion?

There must be a running in the heavenly race; and can they run the way of Gods com∣mandements, 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 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 with∣sin,

and danger; and can any do them to acceptation without the spirit of sancti∣fication; operations must have suitable es∣sences; 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 di∣vine, first treating of the new birth, in the 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.

Notes

• Cohaerence
• Explica∣tion.
• Bez. in loc.
• Haym.
• Divis.
• Doc.
• Bez. in loc.
• Matth. 20.
• Simil.
• Ps. 119. 76.
• Defin.
• 1 John 1. 5, 6.
• Electio est amor or∣dinativus, non colla∣tivus.
• Assemb. Confes.
• Ps. 119. 1.
• Matth. 5. 16.
• Pro v. 9. 3
• Ames. 1. lib. Med. 26. c. 12. 12. Thes. Rom. 7. 7.
• Conversio ad bonum non homi∣ni, sed Deo adscriben∣da. Aust. Ep. Phil. 2. 13. Bov. 1. 24.
• John 1. 16.
• Psa. 81. 10.
• Revel. 2. 28.
• Exod. 10. 21.
• Ʋtraque cognitio, Dei scili∣cet & tui tibi est ne∣cessaria ad salu∣tem. Bern. Sup. Can∣tic.
• Med. 1. lib. 26. cap. 21. thes.
• Mat. 12. 35.
• Cantic. 8. 5.
• Judg. 3. 7▪ &c.
• 1. Lib. Med. 26. c. 26. thes.
• Mark. 1. 15.
• Lex est in∣dex pecca∣ti. Ambr.
• 1 John 3. 1, 4, 8.
• Rom. 4. 15.
• Acts 26. 18.
• Rom. 7. 12. Rectum est regula sui, & obliqui.
• 2 Kings 4. 34.
• 2 Kings 10. 15.
• 1 Kings 17. 18.
• Prov. 16. 2.
• Prov. 18. 17.
• Deut. 27. 21.
• Legal sor∣row.
• Gen. 50. 10.
• Gemitus, & gemi∣natus lu∣ctus.
• Knowledg of the Go∣spel.
• Acts 8. 36.
• Gen. 30. 1.
• Christi vulnera civitates refugii.
• Ruth 1. 16, 17.
• Ames. lib. 1. Med. 26. cap. 31. Thes.
• 1 Kings 20. 7.
• 1 Cor. 7. 11. Rom. 6. 19.
• 1 Cor. 6. 19, 20.
• Mat. 5. 3, 4, 6.
• Acts 7. 56.
• Ps. 30. 6.
• Psa. 36. 8.
• Burg. of justifica∣tion. pag. 269. 270.
• Ps. 119. 32.
• Ps. 1. 2.
• Ps. 44. 20.
• Rom. 6. 19.
• Luke 15. 24.
• Eccles 9. 4.
• Gen. 45. 28.
• Ephes. 2. 1.
• 2 Kings 13. 21.
• Non est res magna vivere. Sen.
• Conscien∣tia libera inquan∣tum libe∣rata à peccato.
• Med. Ames. lib. 1. cap. 27. Thes. 21. v.
• Liber est aestiman∣dus, qui nulli tur∣pitudini servit. Cic.
• 1 Cor. 1. 9.
• Phil. 3. 20.
• 1 Kings 10.
• Verse 8.
• Cant. 2. 4, 5.
• Jer. 2. 2, 3.
• 1 John 1. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Est. 6. 9.
• Vid. Bez. in loc.
• Ephes. 4. 14.
• Nimiùm altercan∣do peritas amittitur. Sen.
• Psa. 119. 11.
• Ephes. 6. 14. Non benè cinctus, non bene di∣ctus.
• Prov. 23. 23.
• 1 Sam. 18. 1.
• Jude 3.
• Matth. 11. 19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Zech. 3. 4.
• Knolls Hist.
• Acts 13. 39.
• Nostra de∣licta sua delicta fuit, ut suam justi∣tiam no∣stram ju∣stitiam fa∣ceret. Aug.
• Am. lib. 1. Med. 27. cap. 24. Thes. Job 13. 26.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Heb. 12. 14.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• John 4. 34.
• Prov. 5. 14. vide Jun. in ••••c. Pares cum ••••••itus.
• Prov. 13. 20. 2 Pet. 1. 10. Phil. 2. 12.
• Phil. 1. 27.
• Col. 1. 10.
• 1 Pet. 1. 15.
• Perseve∣rantia est filia sum∣mi Regis.
• Incassùm bonum a∣gitur, si ante vitae terminum deseratur. Vid. Bez. in loc.
• Sancti ju∣venes, Sa∣tanici se∣nes.
• 1 Cor. 10. 12.
• Ps. 84. 11, 12.
• Col. 1. 11, 12.
• Aula coe∣lestis non suscipit ni∣si Sanctos, & pios.
• Praedesti∣natio est causa gra∣tiae, & glo∣riae. Aqui.
• John 13. 18.
• Genera singulo∣rum, non singula ge∣nerum.
• Luke 1. 5, 6.
• 2 Cor. 10. 1, 10. Luke 19. 3. Josh. 2. Heb. 11. 31.
• 1 Cor. 9. 27.
• 2 Chron. 33. 12, 13.
• 2 Chron. 34. 1, 2.
• D. H.
• 1 Kings 14. 13. 1. Kings 18. 3.
• Tit. 3. 13. Acts 9. 43.
• Acts 16. 30.
• Perk. on Revel. c. 1. v. 6.
• Perkins Treat. of callings.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vid. Cal. & Ainsw. in loc.
• Quidam antè desie∣runt vive∣re, quàm inciperen••.
• Conversio nostra semper in∣v niet De∣um para∣tum. Aug. Ezek. 18. 21, 22. Nunquam sera con∣versio ve∣ra. R. Jun.
• Master Baxter of Bap∣tisme. Jer. 2. 2.
• John 21. 22.
• Aurora Musis a∣mica.
• 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. Discipu∣lum mini∣mum Chri∣stus ama∣vit psuri∣mum. Eccles. 3. begin. Psal. 92. ••3. 1 Pet. 2. 5. Nullum tempus oc∣currit Re∣gi.
• Prov. 3. 9.
• Exod. 34. 19, 20, 23.
• R. Jun.
• 1 Cor. 7. 36.
• Quo semel est imbuta testa, &c. 2 Kings 22. 19.
• Jer. 17. 10.
• Mr. Bridg.
• Matth. 9. 25. Luke 7. 14.
• John 11. 41, 42. 43.
• Ars longa, vita bre∣vis.
• 2 Cor. 2. 16.
• Meus sanein corpore sano.
• 1 Sam. 25. 32, &c.
• Gal. 3. 3.
• 1 Cor. 7. 39.
• Prov. 22. 6.
• Gen. 18. 19.
• Gen. 22.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Third part cap. 12. S. 11. &c.
• Plut.
• Ibid.
• In anima sit extra∣duce?
• 1 Sam. 10. 27.
• Philem. 10: 16.
• Bonus etiam si servit, liber est.
• Tit. 1. 16.
• Psal. 81 4.
• Valet in∣terdum, pro ani∣mae salute mutatio loci,
• 2 Sam. 1. 21.
• Jer. 3. 15. Plerum{que} dum ••uta∣tur locus mutatur mentis affectus.
• Psal. 120. 5, 6.
• Matth. 20.
• Luke 23. 42, 43.
• Psal. 90. 3.
• Psal. 124. 1, 2, 3.
• Luke 2. 30.
• Amicus animae custos dicitur.
• Amicus vitae medi∣camentum.
• Ruth 1.
• Ruth 1. ••6.
• Bonus sic malo con∣nectitur, ut aut pares red∣ditur, aut cito ab invicem separen∣tur.
• Psal. 119. 36.
• John 29. 12.
• Nocumen∣ta docu∣menta.
• Isa. 87. 9.
• Psal. 199. 71.
• Periissem, nisi peri∣issem.
• 2 Sam. 33. 11, 12, 13.
• 2 Sam. 14. 29, 30.
• Psal. 58. 4, 5.
• Mic. 6. 9.
• Deus me∣dicus tri∣bulatio medica∣mentum.
• Jam. 1. 18. Rom. 10. 17 Nemini blanditur veritas.
• Perk. Rev. 1. 11.
• 1 Cor. 10. 4.
• Matth. 13. 18.
• 1 Sam. 21. 9. Rom. 7 16.
• Matth. 11. 17.
• Non ad raptum sed cap∣tum.
• Predica∣tor labo∣ret, ut in∣telligenter audiatur.
• In medio consistit virtus.
• 1 Sam. 2. 17.
• 2 Sam. 12. 7.
• Semper vitanda est perni∣ciosa dul∣cedo.
• Heri Ber∣nardum, hodie Christum.
• Qui timi∣dè rogat, negare docet.
• 1 Sam. 2. 25.
• Heb. 4. 2
• Fuller. holy state.
• 1 Pet. 4. 11.
• 1 Cor. 14. 25.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pasor. Lex.
• Nisi Spi∣ritus S. adsit cor∣di audien∣tium, otio∣sus est ser∣mo Docto∣ris.
• Frustrà foris ver∣ba nostra streperent, si inter∣num ma∣gisterium S. S. de∣esset. Ephes. 6. 17. Ps. ••27. 1.
• Acts 4. 9, 10.
• Infidelitas sicut terra arenosa.
• Luke 2. 19.
• Prov. 20. 27.
• Redi ad cor tuum, & subtili∣ter discute teipsum.
• Psa. 4. 4.
• Rom. 7.
• Cantic. ••.
• Acts 9. 6.
• Acts 16. 30.
• Nulla in discendo mora est, ubi Spir. S. Doctor adest.
• 1 Sam. 7. 12.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bez. in loc.
• Perk. Re∣vel. 3. 9.
• Acti agi∣mus.
• Nulla prae∣cedit in nobis prae∣paratio. August.
• 2. Ob.
• Sol. Assem. Ad. Bax∣ter. Saints rest. pag. 140.
• 3. Ob.
• Sol.
• Simul & semel
• Am. med. de vocat. Thes. 31, 32, 33, 34. Buc. lae. 30.
• 4. Ob.
• Sol. Vindiciae legis. Lect. 20.
• Am. de voc. cap. 26. Thes. 12. v.
• Lex data est, it gra∣tia quaere∣retur.
• Rom. 1. 16.
• In rebus, quas Deus vult, ordo quidam concipitur: prius vult finem, quam me∣dia. Ames. Med. cap. 7. Thes. 40. 51. Ordinatio primum fi∣nis, deinde mediorum. Pol. Synt. lib. 4. c. 6. Non causa regnandi, sed via ad regnum.
• Male di∣videre be∣nè conjun∣cta.
• Col. 1. 27.
• Omnia ha∣bemus in Christo, & omnia in nobis Chri∣stus.
• John 14. 6.
• Sola gra∣tia discer∣nit redem∣ptos à per∣ditis.
• Numb. 23. 10.
• Regnum coelorum vim pati∣tur. Luke 13. 29.
• 1 Cor. 9. 24. Psal. 119. 132. Curra∣mus, & se∣quamur Christum. 1 Tim. 6. 12. 1 Cor. 11. 1.
• Math. 20.
• Mr. Am∣brose his prima, me∣dia, &c.