the head of enlivening the heart It is as the Sun in the Hemisphere of the soul without which a man or woman is in the land of darknesse such is the vertue and value thereof that Luther said one leaf of the Bible was worth the whole world it is the honour of a Nation the happinesse of a people to have it it is a blessing that proceeds from signal love and distinguishing favour He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Psal 147. 19 20. The Bible is the Book of Books the Scripture is the King of writings which made Charles the great to crown it with his own Crown it is of such worth that it is a shame for a Christian not to be well read in the writings seen in the sayings versed in the verses Catechized in the chapters and perfect in the pages of that Book One asked a Schoolmaster whether he had Homer's Iliads and for his negative answer took him a box on the ear and went his way Do not they then deserve to be ratled with reproof condemned by censures that are weary of the word that slight the Scriptures that trample the Testaments under their feet I am loth to leave it upon record that this age hath produced such Caterpillars It is a sin I think not to be mentioned without mourning such consider not that where there is no vision the people must needs perish Prov. 29. 18. O let not the esteeme of Gods word die and wither in our hearts It is a golden treasure though it be but in earthen Vessels it is most dainty fare though not sauced with the enticing words of mans wisedom what though it be not written so as to please sinful fancy let it suffice it is so written as to procure saving Faith It is eminent for beauty transcendent for splendour to those that have their eyes opened A word fitly spoken is like Apples of Coecus noâ— judicat de coloribus gold in Pictures of silver Prov. 25. 11. All the words of God are fitly spoken and as they said truely Never man spake like this man John 7. 46. So may we both truely and justly say in this ease Never any spake as God speaks in his word that must needs be excellent which teacheth of God traineth the soul tutoreth the affections that must needs shine with a peculiar lustre which the spirit as superiour Agent makes use of as an inferiour instrument to condemn vanity convince of folly to confound sin and to convert the soul 14. The necessity of hearing Then carnal S. 14 people must hear the word since it is a means of calling and conversion It is a pernicious principle that teacheth that wicked men may not do bona good things because they cannot do them bene well It is true God loves adverbes better than verbes the manner of doing rather than the matter yet the matter rather than nothing at all and though it be bad not to do that we do well yet it is worse to leave our duty wholly undone It is but doleful doctrine to exclude people from the means of grace because they have not grace The wicked are condemned in Scripture for not calling upon and worshipping Psa 14. 4. Jer. 10. 25. Verbum Dei praedicandum est ut audiens credat Rom. 10. 17. the Lord If the word be the means of life then the dead in sin must wait upon it If the Ministers be Christs ushers then those that would learn must come and sit at their feet Faith cometh by hearing then they must come to hear that they may have faith Peter preached to wicked ones to the crucifiers of Christ Acts. 2. 22 23. c. if it were lawful for him to hold out the word it was lawful for them to hear it If lawful for him to preach to them then lawful for them to be present Let them then hear the word and hear it with fear and trembling however let them hear it Though they come to work yet God may new mould them though they come for custom yet God may convert them Though their intentions be sinful yet Gods execution may be sanctifying some ordinances are for all others onlie for some The Sacraments are Gods visible the Scriptures his audible word Though the wicked are to be debarred the one yet not to be deprived of the other Though they may not be Communicants at the table yet let them have communion with the Pulpit though they be shut out of the chancel yet let them not be shut out of the Church Though the presence chamber be kept with lock and key yet let the Court gate be set wide open Though they may not handle the body of the Lord yet let them hear the word of the Lord. CHAP. III. II. Vse for Terrour THis doctrine in the next place speaks woe S. 1 and condemnation with a loud voice to those that are not effectually called it dischargeth a volley of shot thundreth an whole peal of ordnance in the faces of those that are unchanged like pictures that are made to look everie way as it smileth upon the godly as you shall hear afterwards so it frowneth looketh 1 Kings 22. 8. louringlie upon the ungodly And as Ahab said of Micaiah touchilie so may we say of this doctrine trulie in reference to wicked men that it doth not prophesie good concerning them but evil Doth the Lord effectuallie call whom hee did predestinate then you who yet are not called have cause to wax pale and to be filled with tremblings of spirit It is like the hand writing upon the wall and may loose your joints and cause your knees to smite one against the other and that upon these accounts and the consideration of these ensuing particulars 1. Such cannot yet conclude that they S. 2 are predestinate they have no ground nor foundation whereupon such conclusions may stay themselves where the deluge of sin rests still upon the spirit and ways of a man or woman thoughts of predestination can find no rest for the sole of their feet but must either return and die in the rest of fond imagination or else flutter up and down till for want of being feathered by grace they fall and perish in the inundation of unrighteousnesse Such deserve to be hist at in the Schools of the Saints who make a flourish with such conclusions and are not able to produce the premises The Scripture giveth no warrant thus to conclude for Peter joyneth election and sanctification together where he saith Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience c. 1 Pet. 1. 2. or to sanctification rather What Bez. in loc though you have civilitie and outward conformity is that firm ground fitting for thee to anchor upon with determinations of thine election
but thou hast refused to walk in them I have written to you the great things of my Law but hitherto they have been accounted Hos 8. 12. as a strang thinge by you The Lord hath called you first in one place and then in another First by one Minister Friend and Book and then by another Hath sent many Epistles and Letters subscribed by his own hand sealed with his own Ring by his appointed Posts and Messengers and yet all will not do no answer is returned my unworthy self have divers years called you in the name of the Lord and this poor Book the meanest in the Library of Divine writings speaks to you to this purpose let not all these bear witnesse against thee so shalt thou not be judged with a witnesse Hath wisedome prepared all things and sent forth her Maidens several times to Prov. 9. 1 2. summon thee in and yet wilt not thou come but remain in the tent of thy folly Verily Friends this is a Lamentation and there is reason it should be for a Lamentation If you call your Child or Servant often to come to you and they move not how doth it trouble you How do you think the Lord will take it at your hands that come not after so many sendings for You have often heard of Christ and repentance but yet you will not accept of the one nor act the other You have often been intreated to close with Gods will and you would never yet enter upon his waies You can denie none of this that I say Your conscience tells you the same what not changed after all this what a wretched creature art thou that makest not the Lord welcome after all his journeies from Heaven to thee Had you had but one call it had been a great evil to have slighted it but when you have had so many how great must your contempt needs be For the Lord to send Servant after Servant to require repentance to call to conversion and you to return no sutable Fruits to give no demonstratious of ought but barrenesse is a sin of no inferiour nature What is that whereby the Lord in Scripture doth so aggravate the stubbornesse and sin of his people and doth leave and give them up into the hands of miserie and punishment for is it not this because 2 Chron. 36. 15 16. he hath spoken so often and they regarded not The Lord hath but whispered to some so that they have not understood his voice fullie to others he hath called but hath as soon turned his back upon them as they upon him and hath not returned to make any more offers but with thee it is far otherwise the Lord hath spoken to thee with a more clear and distinct voice and though thou hast run from him yet he hath run after thee and hath not ceased to call upon thee and to bespeak thine heart for himself but this hath he done daie after daie week after week and yet thou continuest in thy contradiction and perseverest in the perversenesse of thy rebellious heart 2. In regard of the variety of the agent The S. 4 Lord hath come to you in several shapes the manner of his calling hath been divers He inviteth Come unto me all ye that labour and are heavy laden Matth. 11. 21. He commandeth This is his Commandement that we should believe on the name of his Son Jesus Christ 1 John 3. 23. He wooeth and intreateth We pray you in Christs stead be ye reconciled to God 2 Cor. 5. 20. He threatneth Every Tree that bringeth not forth good fruit is hewen down and cast into the fire Matth. 3. 10. He wisheth O that there were such an heart in them that they would fear me and keep all my Commandements alwayes Deut. 5. 29. He chideth and expostulateth Why will ye die O house of Israel Ezek. 18. 30 31 32. He promiseth Whosoever believeth in Christ shall not perish but have everlasting life John 3. 19. The Lord doth as I may so say turn every stone and trie conclusions for the turning Quid est cor durum ipsum est quod nec compunctione scinditur nec pietate mollitur nec movetur precibus minis non cedit c. and conversion of thy stonie heart and varieth the manner of such dispensations on purpose to accommodate himself to us seeking our good and yet thy froward waieward spirit doth not regard He hath come as I may say in a several dresse and habit and yet thou hast not been taken with him The Lord hath come with a loud and with a low voice with melting mildnesse and with terrifying threats with pure Commands and with a precious Covenant with cordial invitations and with confounding comminations But you have not been allured by favours nor scared by frowns You have not been wonne by wooing nor converted by counselling It is strange and sad that you are so stubborn that you will not be drawn with the Silken cords and Golden bands of promises so stout that the discharge of God's Canon threatning doth not make you stoop so rebellious that the Authoritie of God's Command doth not awe thee so stiffe that his angrie chiding doth not make thee bend The Lord hath hung out his white Flag first and then his black Flag and yet thou dost not resign nor give up the Castle of thine heart to him He hath piped unto thee but thou hast not danced he hath mourned but Matth. 11. 17. thou hast not lamented If his Messengers tell thee of thy lost condition and dreadful condemnation then thou art readie to say he hath a Devil and Preacheth nothing but Hell If he tell thee of the grace of God in Christ and the freenesse of salvation then thou art readie to presume and goest on securelie in thy sins saying it shall be well with thee though thou adde drunkenesse unto thirst John Baptist and Christ both have come The Deut. 29. 19. Lord hath thundred from Sinai and breathed from mount Sion and yet you cavil and Nunquam deest impiis reprobis quod calumnientur have something to object against your own souls The Lord hath come to you like a Lion and like a Lamb he hath come to thee like a man of War and like a Friend in Peace he hath come with his drawn Sword in indignatition and his Royal Scepter of reconciliation he hath come with his rod of Iron and that of Gold too He hath called thee in a tempest and in a calm He hath used fair means and foul what are you so crosse that nothing shall please you Is your mouth so out of tast that nothing can be well relished with thee Are you so averse that you will shunne God in all these wayes and pathes wherein he comes to meet with you Shall neither sweet nor soure things have operation upon you Doth not the blustring storm make you seek a Sanctuarie Do not the warm Sun-beams melt and
Oh it is a blessed thing Auris bona est quae libenter audit utilia to have the ability and act of hearing that which is good Blessed are your eyes for they see and your ears for they hear Math. 13. 16. It is thy duty to hear much but not thy deed thy part but not thy practice He that hath ears to hear let him hear what the spirit saith to the Churches Revel 2. 7. and blessed is he that readeth and they that hear the words of this Prophecy But you come not at the word Verba Dei quae aure percipitis mente retinete or if you hear it outwardly yet you care not for holding it inwardly you had need never be out of Christs School never make any play dayes all dayes in the week had need be hearing dayes with thee you had need lay your eare close and catch all and not let any fall besides you but thou wilt purposly avoid the Church or meeting place thou wilt not come nigh the door of that house for weekly lectures thou neglectest them for Sabbath day Sermons thou art hardly drawn to them for good company thou carest not for coming amongst them and to hear their discourses of heavenly matters Thou art willing thine ears should be as wickets to let in wicked talk but art loath to open them as gates to let in worthy truths do you think you shall have any excuse who have been intrusted with such a talent as this is Shall you bee allowed to pleade with your tongue who have refused to hear with your ear Have you forgotten what the spirit saith He that turneth away his ear from hearing the Law even his prayer shall be abomination Pro. 28. 9. 3. Many will say they have no time which S. 8 is a poor excuse but it seems they think a bad one is better then none at all Have you time for the world and have you none for the word You can find time for that which you would and can you find no time for that which you should You have time for the body but it seems none for your book You Nemo vestrum parvi aestimet tempus quod in verbis consumitur otiosis have time for vain words and have you none for vertuous works God hath given you time for good duties and if you give it away to the Devil and sin will it be a currant excuse to say you had none You have time to riot but none to read you have time to hunt but none to hear say you have much ado to struggle with poverty and your day labour drinks up your time yet you find some hours to wast and spend impertinently Oh if you did but lay out that time in spiritual industry which you loyter away in sinful idlenesse how much might your soul be advantaged yet say you had no vacant time a wise man or woman Ephes 5. 16. would redeem and purchase some time out of the hand of bodily affaires and bestow it upon soul-concernments and would provide for the life of his spirit though with some losse to his flesh and yet be a gainer but say that in ordinary dayes an hours absence from the world which I will not which must not be granted to be present with God could not be dispensed with all and thy condition so hard-hearted that thou couldest not borrow a few sands of it yet thou hast the Sabbath-day free for this very end and purpose which is to be spent wholly for thine eternal good wherein thou art wholly to mind and look after grace and Heaven and if oni this day thou hadst but studied hard thou mghtest have been none of the meanest Scholars in the School of Christ Thou maiest not do the worlds works on this day and yet rather than thou wilt do ought for thy soul thou wilt trifle and truant away this golden season most wretchedly It is a great burden to thee to give a few hours attendance in publike assemblies How many vain words worldly yea wicked works passe from thee on that day The Sabbath is so irkesome to thee that thine heart many times saith as they When will the new Moon be gone that we may sell corn and the Sabbath that we may set forth wheate Amos 8. 5. You should have pleaded hard with the Lord on these dayes for grace and you have played it away You should have been searching the Scriptures which testifie of Christ and so might have attained John 5. 39. eternal life You should have been in your closet pouring out your soul before the Lord You should have been questioning your heart and laying the line to your life when alas many such dayes have passed over thine head and if thou cast up thine accounts thou wilt find there hath been nothing done for thy poor soul Thou knowest no more of Sabbath Sabbatum asinorum almost than the Oxe and the Asse that resteth from his labour Thou maiest not work on this day and yet thou wilt not mind thy soul Thou maiest not trade in the world and yet thou wilt not traffick to Heaven Oh will it not be terrible to think that thou hast had so many Subbaths and yet hast no sanctity that thou hast had so many hallowed daies and yet hast no holinesse That thou hadst rather sleep and passe away these daies with oscitancy and carelessenesse than strive to enter in at the streight gate of grace Thus this opponent is answered and this excuse if weighed in the sanctuarie ballances will be found too light Thou hast had time more than thou hast known what to do withall 4. Many would plead for themselves that S. 9 they have but weak wits and are but of small and mean understanding and they cannot sound the bottome of things that they read and hear their brains are so shallow that such things are riddles to them but yet they think they are crafty and witty enough in other things There are indeed problemes and hard Pascimur apertis exeâ—cemur obscuris questions in the word to pose the Schollers of the higher forme and there are easie things for those of lower capacities there are shallows where the Lamb may passe and depths for the Elephant to swim in The material fundamental things that are of absolute and indispensable necessity to salvation are written in such legible characters as it were that he that runs may read them They are all plain to him that understands to him that gives himself Prov 8. â— to knowledge They are printed with such a great letter that weak eyes may read them besides the Ministers of the word are the Captaines and chief of your forme whom God hath appointed to construe your part to you and to Job 33. 23. be interpreters to you of his mind and will They speak plain to you and stand over you and point you to every letter and word as it were with a fescue For precept
a great harvest of Saints Heaven is the desire of many when hell is their desert most desire the Saints paradise when but few care for the Saints piety many who prosecute their sinful lusts will yet earnestly petition for eternal life and would fain be triumphant that care not for being militant he is no right souldier that would wear the crown but is loth to fight to win the field desires of heaven are Non impetrat a deo bonum quod poscit qui ejus legi non obedit in vain unless there be duty on earth He that loatheth grace may yet long for glory yet such desires pass for current coyn with the unskilful multitude and having such desires they think that all is well with them 6. To take delight in and to be taken with the S. 21 preaching of the word is not grace there are that love preaching and yet care not for practice there are those who never were effectually called that yet may account a Minister in his work as one that sings a pleasant song they are content to hear the word of Ezek. 33 32. God but care not for the work of grace the word may please their fancy and yet not prevail with them for faith they may delight to hear the sound and never desire to understand the sense they may countenance the minister Quaerit anima verbum eui consentiat ad correctionem Mark 6. 20. and not consent to his message Such an one was Herod who feared John Baptist and observed him and when he heard him he did many things and heard him gladly and yet lived in his sins He heard the word but he did not hold it Many are taken with the parts and gifts of a Minister and it is that string that sounds sweetliest in their ear they may hear to fill their table-table-books and never fill the tables of their heart they may love to walk in the dew and soft showres of heavenly doctrine and yet provide that it shall not wet them to the skin one may delight to wait upon the best means and yet continue in their bad manners to be taken with the word and not taken by the word is not true conversion the word may sound sweetly aloft in the ear and never settle savingly below in the heart it may be musick to your sense and not meat to your soul 7. One may desire the prayers of God's S. 22 people and yet not be a Saint the prayers of the godly may be craved and yet their profession may be carped at Wicked men may beg their requests for the renewing of trouble but not for the removing of their temper they may desire an interest in their supplications and yet never imitate them in their sanctification Wretched Pharaoh desired righteous Moses to pray for him Intreat the Lord that there be no more mighty thundrings c. Exod. 9. 28. Moses was a great man in his books I 'le warrant and yet he was glad to make use of Moses beads Open enemies to godliness may yet be willing to have the help of the godly there needs no grace to make one desirous to have the Saints pass Thus it was with Simon Magus also who desired Peter c. to pray to the Lord for him that none of those things which they had spoken might come upon him Acts 8. 24. Those may crave the prayers of others that never had grace to pray for themselves others prayers and to desire the benefit of them is good but it is not grace 8. Nay even a wicked man may so far S. 23 deny himself as to justifie God in his punishing dispensations one may confess God's justice and yet continue in an unjust estate the heart that hath no grace may accuse it self and excuse the Almighty may lay the blame at its own door and vindicate the Lord's dealings Impunitum non debet esse peccatum and acknowledge its sufferings just because it hath been a sinner and yet never accept of the Spirit 's motions and calls to grace And thus did wicked Pharaoh even acknowledge that punishment did not come till it was sent for The Lord is righteous and I Exod. 9. 27. and my people are wicked Now doth he as it were lie at God's foot who yet had an heart that would flie in God's face one may say they have deserved all that is come upon them and yet never sincerely desire the spirit of grace to come unto them one may say they are wicked in their ways worthy of wrath and yet never open to the Lord nor obey his laws many do thus stoop when they are in the snare and fetters who never knew what it was to be swayed by the soveraignty of grace 9. Yet further may a wicked man go There S. 24 may be an outward solemn mourning and yet no inward saving melting the eyes may open their flood-gates and yet the heart not weep carnation-tears one may afflict themselves on fast days and yet not affect a fast from sin Ahab had not true grace and yet 1 Kings 21. 29. he could grant thus much such was his humiliation that the eye of heaven took notice of it one may lie in sackcloth and yet have sin lodge in the heart there may be a bowing down the head and yet no breaking of the Quando sic poenites ut tibi amarum sapiat in animâ quod ante dulce fuit in vitâ jam tum bene ingemiscis ad Deum heart the outward man may be afflicted for sin and yet the inward stand affected to sin there may be solemnity in mourning and yet no sanctity in the mind one may spend themselves with fasting praying and weeping and not speed the work of grace in their souls the body may be brought down by such means and the soul not benefited nor builded up there may be an heavy countenance and yet no heavenly compliance 10. In the next place there may be a promising S. 25 of amendment and yet grace may never ripen in the heart there may be heat and sap enough to bring forth blossomes but no fruit Thus did Pharaoh and I will let you Exod. 9. 28. go and ye shall stay no longer Here were good words but no good works saying and doing are two things There is a fair tree that hath Natural Histor L. Veruulam double blossomes but bringeth forth no fruit many are free to promise but fast when they come to pay they are trees full of leaves but no apples they will say what God would have and yet do as themselves list like the son in the Gospel that said I go Sir but went Matth. 21 31. not They are very forward for subscription but as backward when it comes to action one may be a Christian in tongue and not in truth 11. There may be amendment in some S. 26 things and yet no grace There may be a partial and yet no perfect
pained at the Jer. 4. 19. very heart my heart maketh a noise in me 10. A godly heart promiseth amendment out S. 44 of its hatred to sin and love to goodness it seeth an excellency in God's ways and therefore Pacta semper promissa sunt quae vi non facta sunt its heart is toward them I have sworn and will perform it that I will keep thy righteous judgements Psal 119. 106. They were righteous judgements and therefore David's affections did run out towards them others promise amendment for fear of judgement as a maid may be forced to give her consent to marriage for fear of being killed Those that are effectually called see the beauty of God's ways and so fall in love with them their resolutions stand upon a right foundation they are not from fear but favour not from force but faith 11. One that is effectually called reformeth S. 45 in all things not only in the greater but also in lesser sins it taketh its leave of and parteth with every sin its sinful thoughts as well as sinful words its sinful words as well as sinful works It banketh and avoideth not only the miry dirty way but also the washy way and betakes it self into the paths of piety the least as well as the greatest commandment finds good entertainment with it It is the commendation of that pious pair Zacharias and Elizabeth that they were both righteous Luke 1. 6. Non attendit verus obediens quale si quod praecipitur hoc solo contentus quia praecipitur before God walking in all the commandments of the Lord. Mark in all the commandments They did not pick and chuse every commandment was a sweet smelling flower to them and with delight worn in their bosome a godly heart doth not harbour any sin nor hide any lust in a secret corner of its soul it turneth every evil thing out of doors though it were its darling 2. Absolutely and by way of position Now we shall shew what effectual calling is more S. 46 absolutely and positively we may try whether we be come into the new Jerusalem by our passing through the 12. gates which we mentioned in the beginning If you have ascended by those 12. steps you are in the bosome of Christ but because we have spoken to them already I shall only contract them into these 5. formal acts of effectual calling or conversion lightly touch them and so pass on to other demonstrations 1. Sight 2. Sense 3. Seeking 4. Setling 5. Submitting 1. Sight Hast thou ever seen thy sins Hast S. 47 thou such clear eye-sight as to distinguish good from evil and evil from good Have you viewed your self round about and turned your ways upside down to take notice of all the faults in them as the word in the original signifies in Psal 119. 59. Hast thou spied the Errata's of the book of thine heart and life 2. Sense Have you had a sorrowful sense of S. 48 your sins are you troubled at the thoughts of your ways Hath your heart been broken for breaking God's commands Have you had dolour in your spirit for your departing from the Lord Hath your heart been wounded and your soul melted within you because of your transgressions 3. Seeking Hast thou sought for a place to S. 49 cast anchor in for a haven for thy soul Hast thou looked out for a plaister for a remedy Hast thou looked out for a place whereon to lay thy head Dost thou seek for a Tabernacle for a sheltering place from the heat of the Sun Dost thou long for a Saviour for a Mediator and peace-maker between God and thee 4. Setling Hast thou setled thy self upon the S. 50 foundation art thou built upon the rock Christ Hast thou rolled thy self upon him by faith Hast thou forsaken thy self and fastened upon the Son of God Hast cast thy self into his arms dost lean thy self upon his righteousness dost thou give up thy self to be saved by him and truly cast the burden of thy soul upon him Is he precious in thine eyes Art married espoused united to him Canst willingly adventure thy self with and upon him Si cibum quaeris Christus alimentum est Dost feed upon this bread of life by true justifying faith Dost stay thy self upon his satisfactory sufferings 5. Submitting Art willing to be ruled by Christ to take him for thy Lord and King as well as thy redeemer Art willing to be guided and led by his Spirit Canst thou say other lords Isa 26. 13. besides thee have had dominion over me but for the time to come by thee only will I make mention of thy name Art willing to leave all and follow the commands and walk in the way of Christ Art willing to take his yoke upon thee and learn the lessons of piety which he teacheth Dignus plane est morte qui tibi Christe recusat vivere thee Are his ways pleasing and not irksome to thee dost covenant and engage to be his servant for ever art willing to be washed hands and feet all over Is thy course altered and thy carriage changed art become another man another woman If these things that 2 Pet. 1. 8. I have mentioned be in thee and abound thou art not barren nor unfruitful in the saving knowledge of Jesus Christ but if these flowers come not up the seeds of grace are not yet sown in thine heart S. 52 Now we come to make further trial of effectual calling by the effects and fruits thereof shall search for the beating of the pulse that thereby we may know the temper of the heart Be very serious friends Christian Reader in the searching of thine own heart no longer defer it of all things in the world it most concerns us to know whether we be effectually called in an estate of grace or no. One that is truly converted may be known by these fruits By 1. Opposing sin which is seen in these four things 1. Spiritual contention 2. Impartial prosecution 3. A tender conscience 4. Timely caution 2. Obeying the Spirit 3. Submitting to trial 4. Confiding with fear 5. Moving towards God 6. Affecting 1. The word of God 2. The Son of God And that 1. For his perfection 2. His affection 7. Improving assurances 8. Hating hypocrisie 9. Resisting custome 10. Prizing communion 1. Opposing sin An heart effectually called S. 53 is set in diametrical opposition to sin which appears in these things 1. Spiritual contention There is a combat S. 54 between the flesh and spirit grace and sin in the soul of such an one that is effectually called conversion and contention go together Those that are made friends to God must needs be foes to sin and if they be at peace with the one they must be at war with the other every convert is a souldier from his spiritual cradle he is born in the field and for the field Hence the Scripture speaks of spiritual armour The flesh