the housholders hiring of labourers into his vineyard some Matth. 20. were called at the ninth others at the tenth and eleventh now had they died in the fourth fifth sixth c. hour of the day what had become of them then and so the theefe Luke 23. 42 43. upon the crosse that was converted had he suffred or been cut off before where had been his repentance it is true Gods determination cannot be frustrated but his decree fixeth as the end so the means and amongst means time as well as other things are the object of his purpose many had they died had never lived to grace many live that they may not die for sin many get up from the bed of sicknesse that they may attain the health of their souls many are delivered from the brinck of the grave that they may be brought into the bosome of God many sicknesses would prove mortal to the body but that God intends to be merciful to the soul the Lord delivers from going downward to the earth because he intends to draw them upwards to heaven and bids death to hold his hand because he hath purposed to have the heart He saith return ye children of men that Psal 90. 3. ye may be renewed as the children of God He many times spares the life that he may save the soul and gives more years that he may give more grace he preserves from drowning by water from burning by fire from distruction by a fall from death by a blow that he may principle them with piety furnish them with faith restore them by repentance grant them all grace and crown them with glory Reader if thou beest a Saint thy experience can bear witnesse to these words had not the Lord caused thy sun to stand still in the firmament and kept it from going down at noon hadst not thou gone down unto the pit and been swallowed up of hell and been as those that had been dead and damned long ago hadst thou died of thy dropsie been consumed with thy cough been fired with thy feaver hadst thou been mar'd with thy maim hadst thou sunk under thy sicknesse perished by the pox and fallen under the fury of any of thy distempers and casualties which thou hadst and didst meet with before thy conversion what dost thou think had been thy conclusion If thy disease had destroyed thee in thy natural condition shouldst ever have attained to a spiritual constitution hadst died a sinner on earth thou couldst never have been a Saint in heaven but the time of thy change was not then but since and God in mercy added to thy years that he might add thee to his Church Thou mayest take up the Psalmists words with a Psal 124. 1 2 3. little alteration If it had not been the Lord who was on my side when sicknesse and dangers rose up against me they had swallowed me up quick and left me as the object of deserved wrath but blessed be the Lord who hath not given me as a prey to their teeth blessed be the Lord that hath let me live to the day of grace the month of mercy the year of Jubilee that mine eyes might see the salvation Luke 2. 30. of the Lord. The Lord lengthned Simeon's time that he might see Christ in the flesh and thine that thou mightest see him in the spirit As for you that are not Saints who though you can say these things are so notionly yet not experimentally I pray that your particular experience may plainly prove and make it good that your life may be prolonged your days prorogued and the thred thereof be spun out and that the event may declare the end and the issue demonstrate the intention of the Lord to be the changing of your heart the altering of your nature and the sanctifying of you throughout in soul and body 6. By giving good acquaintance First the S. 7 Lord acquainteth with his people and by this means with himself an associate sometimes proves a guide to good they light by providence upon the knowledge of some good man or woman and by some means or other come to have society and intimacy with them Amicus animae custos dicitur who by their gracious words cordial counsels loving admonitions gentle reproofs win upon them and allure their hearts to God conversing Amicus vitae medicamentum is sometimes a means of converting He that walketh with wise men shall be wise Prov. 13. 20. A friend for the body may prove a favour to the soul civil acquaintance may be of spiritual advantage and from communion with Saints some come to have communion with the sanctifier How sweetly did the Lord bring about the acquaintance of Ruth and Naomi c. first the Lord sends a famine among the people but it proved a feast of fat things to Ruth then by that means drives Elimelech Naomi and their two sons into the land of Moab of those that were strangers to God these two sons marry there the wife of one of them is Ruth thus she comes acquainted with that family the men die only the mother and daughters in law survive that still here is religious acquaintance which was blessed to her Naomi was Naomi to her Ruth 1. that is beautiful comely or greatly moving as the word signifieth and so far wrought with Ruth that she would be of the religion of her mother in law and liked the God and People of Israel better than those of her own Ruth 1. â—6 Country Sometimes a chamber-fellow an intimate a neighbour a companion one whom Bonus sic malo connectitur ut aut pares redditur aut cito ab invicem separentur we journey or work or often have occasion to meet with that is godly may be a means of our good as bad companions are very pestiferous so good ones are very profitable graceless acquaintance draw others with themselves to hell and gracious acquaintance help to draw others with themselves to heaven good company may be a means of life and bad of death a good man studieth for the good of those he converseth with he prays Psal 119. 36. for their peace sorrows for their sins labours for their life cares for their cure perswades them to piety and seeks their eternal salvation Had not the Lord given thee such a friend he had never given thee so much faith had he not brought thee into such a mans society he had never brought thee into his own Sanctuary The goodnesse of thy company helped forward the goodnesse of thy conscience godly neighbours are accounted a grievous burden when they should rather be accepted as a great blessing they are looked upon as foes for speaking the truth when they should be loved as friends for touching the quick They are the best and onely company what ever the world thinks of them who are unworthy of them they are not the troublers of Israel but seek peace as
Predestination 2. Vocation The Doctrine which naturally arises from these words and which I shall lay and set as the Foundation and Pillar of the ensuing discourse is this Those whom God hath predestinated Doc. to Life and Glory them he doth call S. 3 whom he had in his heart from Eternity them he brings to his hand in time whom he appointed to Salvation them he calls to Sanctification whom he Elected in Christ those he brings to Christ This is plain from other passages of Scripture as the 28. Verse preceding Who are the called according to his purpose First he purposeth concerning them then he proposeth to them and prevaileth with them 2 Pet. 1. 10. Give diligence to make your calling and Election sure There calling and Election like a loving pair go hand in hand and if calling make Election sure then it is sure that the Elect shall be called 1 Pet. 1. 2. Elect according to the fore-knowledge of God through Sanctification of the Spirit or rather ad Sanctificationem to Sanctification of the Spirit Est Bez. in loc enim hic Electionis finis for this is the end of Election though not all the end and if so then the Elect and predestinated shall be called for Gods Intention cannot be recalled The Method I propose for prosecuting this point and the order I shall observe in Anatomizing this Doctrine is this 1. I shall shew the kinds of calling 2. The nature of it or what it is 3. The parts of it 4. What is done in it 5. What graces especially first put forth themselves 6. The degrees or steps whereby it ariseth to perfection and is compleated 7. The concomitants effects and consequents 8. The parties whom God doth call 9. The time when 10. By what means 11. A few objections shall be answered 12. A few plain and familiar reasons given in 13. The use and application of the whole CHAP. II. 1. Of the kinds of calling 1. GOd is said to call men three wayes 1. By their particular names as Adam where art thou God called out of Heaven and said Abraham Abraham Gen. 22. 11. 2. To some special service and businesse as when he called Abraham to go into a strange Countrey 3. To some general Estate and condition and that is two-fold 1. Lesse general and common but to some as Paul called to be an Apostle and others Ministers 2. More general and common to all Christians Rom. 1. 7. called to be Saints And this also is two-fold 1. Uneffectual when they are not the better for their calling Many are called but few are chosen Matth. 20. 2. Effectual when the call of God takes effect upon their hearts and they obey it so that God may say as the Centurion Matth. 8. 9. I say unto this Soul Come and it cometh Now the calling that is meant here is that which is more general and effectual which you may conceive Simil. by this familiar resemblance I see a Traveller out of his way and in Jeopardy thereby I call to him Friend you are undone if you go on in that way and many dangers you will meet with all Come this way take my Counsel I will set you right Now if this man onely give the hearing and go on my calling is uneffectual But if he follow my directions then it is effectual and to purpose and the effect thereof is his going right safeguard and peace we are all like Sheep that Ps 119. 76. go a stray and silly Travellers that have lost our way God call's oh poor Soul whither art thou wandring Thou drawest back to perdition thy feet go down to death thy steps take hold on Hell Turn to the right hand take my Christ for thy Pilot a new heart for thy biasse hearken to me and depart not from the Words of my mouth if the Soul go on this call is uneffectual if it hearken and obey them then it is effectual and the Soul finds the effect thereof to it's welfare CHAP. III. II. What this calling is IT is a Work and the first special Work of Defin. Gods Spirit by the Ministery of the Word whereby a man or woman is brought out of an Estate of nature into an Estate of grace out of self to Christ and of vassals of sin are made Vessels of the God of Sion to walk strictly with him in the course of their lives to the peace of their Soules to the praise of the glory of his grace Col. 1. 11 12. Which hath made us meet to be partakers of the Inheritance of the Saints in light who hath delivered us from the power of darknesse and hath translated us into the Kingdom of his dear Son Where I suppose darknesse is not onely meant of ignorance which is one part of a natural Estate but also of sin in general which is sometimes called by the name of 1 John 1. 5 6. darkness wherewith as with a thick Cloud the whole Man is envelopped wrapped 1 Pet. 2. 4 5. To whom coming as unto a living Stone ye also as lively Stones are built up a Spiritual House an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ So likewise the 1. of James Verse 18. I shall a little unfold this rich hanging that you may have a more full view of it It is a Work not a Notion chimera fancy or conceit but a real Work It is the first Work upon the Soul Predestination Electio est amor ordinativus non collativus is without this within Predestination is in the heart of God this is Gods coming into the heart of Man that did ordain this doth order Sanctification for some distinguish it from Assemb Confes effectual calling though others do not and perseverance c. are after this before this marcheth in the Head of the Heavenly Troop and blessed Train of Gods Works upon the Soule It is a special Work not a common which the reprobate may have it is a distinguishing through Work not such a work as a Man may have and yet come short of the glory because short of the grace of God and be left many miles on this side the Region of happinesse it is not onely a saving but a truely Sanctifying Work as some distinguish and so Sanctifying as indeed saving not onely in that mean and potentially but in the end and actually It is the Work of Gods Spirit the posterity of the Holy-Ghost 3 John 6. 8. It is the blowing or breathing of the Spirit the Child of Heaven all the meanes in the World cannot make a Saint without the influence of the Spirit yet that works by the Word that is the Instrument in the hand of the Spirit for the new moulding of sinful hearts The Spirit and the Word go together the Spirit primarily the Word secondarily the one as Master the other as Servant And these Work not upon a part but the whole This Work is diffusive and
so great a work and they are these four following The 1. Hastinesse of death 2. Horrour of forsaking 3. Hardnesse of your heart 4. Hazard of your soul The Lord work these pills into form with his own hand and blesse them to a powerful and profitable operation 1. The hastinesse of death You know not S. 30 how soon you may die and your Sun may set you have no lease of your life nor with Joshua are you like to prevail that your Sun may stand still in its firmament at your pleasure If God with the sword of his justice cut the thread of your life asunder you fall so low that no lift can help you you are ruin'd beyond recovery What if you had that message which Hezekiah had 2 Kings 20. beginning such a message will come you know Tuus ultimus dies abesse non potest longe adhuc te praepara qualis enim exieris de hac vita talis redderis illi vitae not how soon and your house is not set in order your accounts not cast up you are not in an estate of grace what then will become of you When nature's life is done you can never have a spiritual life if you had it not before what though you be well at present yet you may soon be sick nay you may die without sicknesse Death may lay an ambushment and surprise you before you are aware Though it be fair weather for the present yet you know not how soon it may overcast Death is an eclipse that hapneth in a cloudy as well as in a clear day and when death hath done his work though you should seek your own repentance with tears as Esau did his fathers yet it were in vain It had Heb. 12. 17. been better you had never lived than to die in a dead sinful condition If your grave-change come before your grace-change woe be to thee soul what if this night your soul should be required of you what would be your doom when you had never throughly inquired after the Lord If you die in your sins you are damned for your sins if you lose your life you lose your soul too if your soul and body part without a part in Christ and in grace God and you must part to all eternity and many have died suddenly and why not you many betimes and why not you some die young and melt as snow before the mid-day-Sun God hath no where told you that you shall live till you are old when your time is once gone it shall never return Is there such uncertainty of the time of death and no certainty of the truth of grace you may die this week this day this hour and if not effectually called the misery of your condition is inexpressible The Lord pull your feet out of this snare Oh my dear friends if you die not effectually called there is no help nor hope for you All the balm in Gilead will not cure your wound It may be death is at your door ready to fieze on you He hath his commission and warrant it may be and is Cito pede praeterit aetas coming towards you as fast as he can oh if you be not changed Hast thou not looked after this work Hast thou forgotten to seek for a new heart then destruction fiezeth upon you like an armed man Death stays for none when he comes you must away though never such a sinner though never so unfit 2. The Horror of forsaking Consider in S. 31 the next place what a dreadful thing it is to be forsaken of God and to have the Almighty depart from our souls What if your day of grace should be over and gone it is more then you know but it may be so Though your Transivit dies salutis nemo recogitat natural Sun be not set yet if the Sun of righteousnesse be gone down in thine Horizon woe be unto thee Though God in his common dealings be neer thee yet if in his spiritual dispensations he be at a distance I may say with the Prophet Woe unto thee when God shall thus depart from thee Spiritual derelictions Hos 9. 12. can have no other end then sore destruction such as are left of the Lord must needs be lost in themselves when the day of grace is at an end a man or woman is never like to see good day more God's departures are doleful and dreadful our times as in natural so in spiritual things are in the Lord's hands Divines say there is a time set for the conversion of souls which when it is once gone and past their condition is desperate and such words have their warrant from the Word for the Spirit counselleth to seek the Lord while he may be found and to call upon Isa 55. 6. him while he is neer There is a time of God's appropinquation and after that nothing but alienation there is a time of God's presence and after that he absents himself And to this purpose speaks truth it self Jesus Christ to Jerusalem If thou hadst known at lest in this thy day the things that belong to thy peace but now they are hid from thine eyes And they Luke 19. 42 44. shall not leave in thee one stone upon another because thou knewest not the time of thy visitation There was a nick of time wherein all might have been salved and made whole but that being past there was no remedy And thus did the Lord threaten his people of old Because I have purged thee and thou wast not Ezek. 24. 13. purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee I have purged thee that is I have called upon thee to be purged and have Verbo praecepi te mundari Jun. in loc afforded means thereto which you refused and therefore are rejected If your day of grace be done you are undone though you should live never so many years more in this world for graces day and natures day are not always of an equal length What if God should say of you as he did of the old world my spirit shall not always nay it shall no longer Gen. 6. 3. strive with this man this woman When God gives his spirit a commission to visit with its motions a man or woman he limits a time and saith if by such a time they come not in let them alone if by such a time they come not over to me give them over to themselves when the glasse is out and the last sands are run speak no more to them strive no more with them It is a fearful thing to fall into the hands but much more fearful thus to fall out of the hands of the living God If God should passe that doom upon you which we find Rev. 22. 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still it would
his dear Consort and welbeloved Children Whose spititual welfare should I tender if not yours I cannot but interest you in this my publike as well as private services FOr thee Dear heart as my love here greeteth thee so thine to me to thy self I question not will put thee on seriously to view and hearken to this discourse as well as my other and former advices Here thou mayst try that grace which the Lord hath given thee to his glory and thine and my comfort and mayst be helped to make sure thy calling and election It is true I am as yet present with thee through mercy and thou with me but it is unknown unless in heaven how soon we may be snatched each out of others bosome for the cloud of death many times overcasts a fair morning and so have opportunity for information direction and counsel according to my talent But this may live when I am dead and by this means thou mayst have an admonishing husband present even when absent However it may prove subservient to thy souls advantage whether our time be less or more in this world As for you my dear Children I judge it not unmeet to commend these collections to you and as a father to command you to study them and to search your selves by them I have formerly had in my thoughts to draw up some admonitions and cautions for the good of your souls which as a father careful of your eternal weal I might leave with you as a fathers blessing as the best legacy I can bequeath to you but those being not hatched and these fledged and compleated I could not but put them into your hands not knowing though my self wtth your loving mother be in the prime of our years having but newly past the noon of Moses Psal 90. his youngest old man how short my time may be with you as also because the subject is of special concernment for you being born and brought forth in sin For what doctrine could I better lay before you than that of effectual calling shewing you what is grace and what not and what duty could I better lay upon you than that of conversion and repentance Young children like young plants had need be shored and underpropped with good admonitions I endeavour it in this Treatise as well as in my private teachings I have six of you in the land of the living Oh that the Lord would make you his So far as I know mine own heart though the heart of man and so mine is very deceitful I profess seriously that how low soever your condition should be for temporals yet if the Lord would be pleased to bestow a new heart upon you I should abundantly rejoyce yea more than to see you sit upon the highest pinacle of worldly advancement I am full of fears and desires in reference to your souls good and though now you be tender and young and so little sensible and not so fit for this or other books yet if it please God to lengthen out the thread of your lives which I pray for then take a word of advice from your father oh that God would bless it to you Study throughly the nature of original sin and that pravity that is diffused throughout your natures Remember that you are born in sin and so will live and die if not changed by grace The Lord change you for his Christ's sake Let the Scriptures be precious in your eyes they are the book of books read them often and heedfully Make great conscience of obedience to your parents and superiors Remember your creator in the days of your youth make good use of your young time flee youthful lusts take heed of the beginnings of sin beware of pride lying vain company c. Be willing to learn and be taught the things of God and your souls good I must contract or mine Epistles will swell too much Jesus Christ wash you with his blood cleanse you from the filth and guilt of sin make you the sons and daughters of the Lord Almighty The Lord make thee my dear yoke-fellow a Mother of Saints and more and more an Eunice to the fruit of thy womb So prays An affectionate husband and father tender of your souls good J. V. Heveningham Feb. 4. 1657 8. To his neer relations in the bonds of consanguinity and affinity and to all his loving friends and acquaintance in the City of London County of Suffolk and elsewhere Respected Kinsfolk and Acquaintance RElations and friendship are the pillars of human society great comforts of our lives love is the sinew of friendship and religion is the life of this love What is love without religion but a sensual affection and acquaintance without love but flattery and dissimulation so that religion is the centre to the lines of love and friendship and that wherein they live and have their being Non nobis solum nati sumus We were not born for our selves alone said the Heathen Orator And if for others for their good and if for their good then their best good or their good in the best respects thereof God made and knit us together in bonds not to further or let each other alone in sin which we are apt to do through the corruption of base flesh but to admonish and help each other on towards grace and glory Though I must confess I fail too much in the duty of every of my relations wherein I stand yet I bless God that he hath helped and encouraged me in some measure to deal with divers of you in the way of private admonition which I hope hath not been altogether fruitless It is a precious duty I wish it were more put in use and practice I have had sometimes wishes though the thing can hardly be attained that we might all meet together at some times especially we that are more neerly related to each other not only for civil society but also and principally for spiritual advantage In some measure I may have my desire meeting with you all by counsel and advice in this Book and oh that God would so bless it for which I desire to bend my knees and lift up mine heart every day that we might one day meet with each other in the presence of God in the highest heavens Come let me beg your hearts for the Lord let the words of a Brother Kinsman Friend in the name of Christ prevail with you Who knows but God allied me to and gave me acquaintance with any of you for such an end and purpose as this Some of you may be yet knee-deep and more in the clay of a natural condition standing at a great distance from the father of light The Lord pull your feet out and set them on the rock Christ Others of you may be washed and whited over with civility and common profession but remember that not every one that saith Lord Lord shall enter into the Kingdom of heaven Pardon me that I hint
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 relying Faith upon the Son of God Now doth the Soul conclude like the Leprous Men in 2 Kings c. 7. begin that if it stand upon it's own bottom it must needs perish it 's destruction then is without the least uncertainty If it go to Christ it is sure it cannot hinder it self it may further it's self and therefore resolutely throwes it self at his door grasps him hangs about him and will not let him go and saith with Job Job 13. 15. Though he slay me yet will I trust in him And with the Woman of Canaan will not be beaten off from him Now the Soul goeth to the Horns of the Altar and there will it hold It runs to Christ makes him it 's Asylum it 's strong Tower of safety and Christi vulnera civitates refugii takes Sanctuary in his Wounds which are it's Cities of refuge to keep it from the fury of the Law It hath been hunted and worried and now runneth to this burrow for shelter It saith to Christ as Ruth to her Mother in Law Ruth 1. 16 17. Intreat me not to leave thee for whither thou goest O Jesus I will go where thou lodgest I will lodge thy God shall be my God yea and nothing no not death it self shall part thee and me Here it leans and stayes it self even upon the merits righteousnesse perfect obedience sufferings death Resurrection of an Almighty and most gracious Saviour and Redeemer And this is the first direct Act of Faith and that which is true justifying and saving Faith And this proceeds from the Work of God upon the Soul in the Implantation of grace whereof we spake before 8. Humiliation The next degree I conceive S. 9 is a mourning frame of Spirit differing from that which we called the fourth Step to wit Lamentation for that was legal but there is a Gospel repentance and sorrow which is the Fruit and Companion of Faith which though it may eye wrath and misery yet not those alone but now mourneth from Faith from a sight of Christ and I also conceive yet with submission to better Judgements for I desire to remember the Apostles Rule 1 Corinth 14. 32. The Spirits of the Prophets are subject to the Prophets I say I conceive that this Gospel repentance hath two parts or degrees The first being the concomitant of the first and direct Act of Fath viz. Faith of adherence of which we spake in the last head and the second of the second and reflex Act of Faith viz. the Faith of evidence Ames lib. 1. Med. 26. cap. 31. Thes before it mourned and repented from sence and that did precede justifying Faith now from Faith and this follows justifying Faith Now the Soul ingenuously comes to the knee of Christ cryeth Peccavi and makes it's moan and this repentance is very pleasing to the Lord. Ps 51. 17. A broken Heart thou wilt not despise This is that Godly sorrow which the Apostle speaketh of 2 Cor. 7. 10. This sorrow divideth between the Heart and it's sin That now a Man or Woman give up themselves to God in Holy engagements which though it go along with repentance and be part of it yet for distinction sake we will look upon it by it self and it shall make the ninth Step. 9. Resolution Now it giveth up it self in S. 10 Soul and Body to the Lord The Head and Heart as Commanders being wrought upon all the rest Faculties and parts as common Souldiers will follow it saith now as David Psal 119. 106. I have sworn and I will performe it that I wil keep thy righteous Judgments Friends and dear Relations if ever the Lord bring your Hearts to this which I earnestly desire and long for you will then enter into a solemn covenant with the Lord against your sins and wickednesse you will lie low at the feet of God and say with Saul Act. 9. 6. Lord what 1 Kings 20. 7. wilt thou have me to do You will deny God nothing now as he said in another case neither Wife nor Husband nor Children nor gold nor Silver all that is dear to you shall be parted with for his sake You will now no longer make provision for the Flesh to fulfil the lusts thereof Now Holy purposes and resolutions do abound in the Soul It saith to the Lord as Justine to Tiberius Si tu vis ego volo si non vis nolo So saith the Soul Lord I am thy Clay and thy Wax I have been hitherto stiffe-necked stubborn disobedient but now do with me what thou wilt I desire purpose through thy grace to be wholy at thy Command and dispose Now through the grace of Jesus Christ it shall not be with me as it hath been but I will set my self against every known evil and way of sin I will be most careful to please and most fearful to displease for this sorrow worketh carefulnesse Now I desire to yeeld my members Servants to Righteousnesse 1 Cor. 7. 11. Rom. 6. 19. unto Holinesse Upon all the roomes I mean Powers of the Soul and upon all the parts of the Body there is written For God for 1 Cor. 6. 19 20. Christ for Grace I will not be mine own saith the Soul but God shall be mine owner O precious workings O blessed resolutions Say and hold the Lord helpe thee to hold what thou sayest 10. Manifestation In the next place God S. 11 let 's the Soul read so far in it's evidence that it can apprehend its sins are Pardoned and sheweth so much of his Face that it perceives a Fathers countenance and hath some guesse at the thoughts of his Heart The Dove-like Spirit brings an Olive Branch of Peace in it's Mouth and perswades the Soul of Gods favour Isai 40. 1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her Iniquity is pardoned Now it hears a sweet warbling melodious voice from Mount Gerizim the Mount of blessing saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Blessed are they that mourn for Mat. 5. 3 4 6. they shall be comforted Blessed are they which hunger and thirst after Righteousnesse for they shall be filled This gentle aire sweetly fans and cooles the Soul Now Christ hath bidden the winds and waves be still there is a sweet calme Now frownes are turned into smiles a funeral day into a festival The Soul can with comfort say as Hezekiah did Isai 38. 17. For Peace I had great bitternesse but thou hast in Love to my Soul delivered it from the pit of corruption for thou hast cast all my
good Heart when they have a bad hand a right inside though a wrong outside to be fair within though foul without to have great Faith in the inward Man though grosse faults in the outward Man but grace cannot be hid it will discover it's self if fire be within heat will be without if the Heart live the Pulse will beat These are the Steps of the Jacobs Ladder whereby God descendeth into the Heart from the height of Predestination and causeth the Heart to ascend to himself from the depth of a natural and sinful condition and most blessed are the Soules that by the hand of grace are led thus far towards glory But I would not Soules should be troubled if their capacities cannot apprehend these workings in themselves in this order that is laid down but if they can find them in their own Hearts in truth though they cannot discern this order let them blesse God who hath thus blessed them with Spiritual blessings Nor do I lay down these things peremptorily as if there could not be a better and righter disposing them by transposition addition or subtraction but onely I humbly conceive according to that measure of light the Lord hath vouchsafed me who am lesse than the least of all his mercies that the will of God in his word the way of God in his works I mean of effectual calling and experience of precious Saints and chosen Vessels will own and say Amen to these things and now O blessed Spirit come down into the Hearts of the Readers of these lines and work these things in the Hearts of such of them as are strangers from the Covenants of promise CHAP. VIII VII The Concomitants Effects Consequences of Effectual calling 1. LIfe The first thing that followeth upon S. 1 Effectual calling is Life thereby a Man or Woman is made alive Spiritually This my Luke 15. 24. Son was dead but is now alive saith the Father of the Prodigal how excellent and desirable is natural life to us so that we are loth to part with it as one said when his Physitian brought him the message of death Oh let me live though it be but the life of a Toad under a Sill If the life of nature be so sweet how much sweeter then is the life of grace natural inspirations have their expirations but Spiritual breath can never be totally stopped the Earthly life may be terminated but the Spiritual cannot a life of vegetation which Plants have is something a life of sence which Beasts have is more a life of reason which Men have transcendeth the other but a life of grace which Saints have transcends them all A living Dog Eccles 9. 4. is better than a dead Lion A Flie because it hath life is more excellent than the glorious and shining body of the Sun when good old Jacob heard news of his Joseph it was a comforting cordial to him and reviving of his Spirits It is enough Joseph my Son is yet alive So Gen. 45. 28. saith a gracious Heart The Lines are fallen to me in pleasant places I have a goodly Heritage I am alive through the quickening grace of Ephes 2. 1. God pleasures sin world vanity away be gone it is enough I have enough Oh blessed be the Lord that hath redeemed me from the grave I was alive once in thought I am alive now in truth I was alive to my own seeming I am alive to my Souls saving sin lived and I was dead sin is dead and I am alive there is joy at Mans coming into the world sorrow at his going out so delightful is life so dolorous are the thoughts of death those that are effectually called are born never to die and how can they be but alive who come to Christ who is life it self as he is the true light to enlighten so the true life to enliven the Soul if the touch of dead Elisha's bones could make 2 Kings 13. 21. alive how much more then the touch of a living Christ All Saints are as the Children of light so of life Christ said Ye will not come unto me that ye might have life John 5. 40. Then those that come to him have life from him He that believeth on the Son hath everlasting life John 3. 36. He hath that life begun which shall be ever God hath breathed the breath of life into such they then must needs be living Souls Such live a noble Heavenly compleat raised life we may say of such as David Lord thou hast made them little lower than the Angels and hast crowned them with glory and honour Psal 8. 5. Natures life is not Non est res magna vivere Sen. to be compared with this The voice of Christ is quickening for he saith the houre is coming and now is when the dead shal hear the voice of the Son of God and they that hear shall live Christ hath called and caused thee to hear and thou doest live to be in the Land of the Spiritually living is no small matter 2. Liberty All that are effectually called S. 2 have this effect of their calling that they are set at liberty Liberty is that we all crave liberty is that which onely Saints have It is every ones Prayer onely the Saints priviledge not a liberty to sin do I speak of but a liberty from sin not a liberty from good but to good Conscientia libera inquantum liberata à peccato such onely have the true liberty of conscience which many misse of while they muse on it to do what we would is not Freedom but servitude to do what God would is the Freedom that belongs to the Citizens of the Heavenly corporation the City of God the Church of God a natural Man is a Vassal a Slave to the tyranny of his lusts and sin but a Saint is free from sin from the penalty and from the power of it from it 's Domination though not it's Inhabitation free from it in affection Med. Ames lib. 1. cap. 27. Thes 21. v. though not in Action free from Hell also though not from the desert yet from the death of Hell free from the Law in regard of justification though not in regard of sanctification free from the condemnation though not from the commination of the Law and can it be otherwise with them who are in Christ he makes all his Free-men Free-women If the Son shall make you free ye shall be free indeed John 8. 36. This Freedom is of an excellent nature one told a certain people once that if they knew what a Jewel liberty were they would not part with it for all the Riches of Persia what a Pearl then is this liberty Now may a Man or Woman say as they in Psal 124. 7. Our Soul is escaped as a Bird out of the snare of the Fowlers the snare is broken and we are escaped How glad is a converted Man or Woman with Joseph that they are out
a loud voice As our Saviour saith in another case this kind goeth not out but by fasting and prayer Matth. 17. 21. the like may we say of sins riveted by custome and time they may be loosed but with much a do the Ice of a months freezing may be broken as well as the Ice of a nights freezing though with more knocks Many shifts and evasions do people find for themselves by continuance of time whereby they keep sin in and grace out by use sin groweth strong sense of sin weak and their hearts little affected with the word being like the people that dwell by the water falls of Nilus who regard not the great noise thereof whereas it is troublesome to strangers so they being accustomed to the sound of the word little regard it 3. Necessity of service Therefore doth S. 5 God use to convert mostly in the spring for all that are sanctified in conversion are to serve him in their conversation Those that are called are called not to loyter but to labour not to be truantly but trusty not to play in the open field of the world but to ply his work in the walled vineyard of his Church not to sit with folded hands in our bosomes but to run the way of his commandments Much there is for a Christian to do for God for himself for his relations for his neighbours for Gods praise for his own and others peace for the illustration of Gods glory for the salvation of his own and others Ars longa vita brevis souls and the time of people upon earth at longest is but short at most is but little and if they begin not betimes what can they do a long journey from earth to heaven we had need take the morning and set out by Sun a great deal of business to do and it must be done in the day of this life we had need then be stirring very early the good housholder which may well be an emblem of Gods calling sinners is said to go out early in the morning to hire labourers into his vineyard Matth. 20. 1. As the whole man so the whole time doth the Lord require as our spirits soul and body so our youth middle and old age death often comes sooner than old age and if nothing be done before nothing can be done after Much work and many works hath a Christian to do There is the fostering of faith the renewing repentance subduing of sin conquering corruption guarding his grace fearing his falling watching his walking studying the Scriptures perusing the promises conversing with converts admonishing acquaintance defying the Divel growing in grace and in all glorifying his God and as the Apostle saith in another case 2 Cor. 2. 16. Who is sufficient for these things so may we in this What time is sufficient for these things Besides in youth there is bodily strength for the task of duties for the body as well as the soul is to be and do for God and spiritual services take a tincture from the bodies temper Though the spirit be willing yet the lesse will be done if the flesh be weak fervent prayer frequent meditation of God his works his word of it self its ways its wants solemn fastings whether publike or private much reading often hearing self examining for which and many more is requisite the vigor of the souls powers the vivasity Meus sanein corpore sano of the bodies parts which in age do age lurk and languish grow feeble and faint the former whereof are evacuated in regard of spirits the latter enervated in regard of strength CHAP. XI X. The means whereby the Lord doth effectually call IN the next place we are to speak of those ways and means which the Lord maketh use of for the calling home wandring creatures lost sheep to himself and they are either of a lower or of an higher form Of the lower form 1. Works Of the lower form 2. Word Of the higher form The Spirit 1. By works The Lord many times makes common works and ordinary providences S. 1 to be especial instruments of grace All things are in Gods hands and those things that are of an inferiour nature can he so blesse and dispose that thereby they shall be suited for the attaining of highest ends Now those providences which the Lord hath used this way and countenanceth in reference to this work are these seven following which carry Scripture authority at their backs 1. By providing yoke-fellows the Lord S. 2 makes temporal marriages sometimes means of spiritual and in this regard it may be well said that matches are made in heaven when for heaven marrying proves to many a making to all eternity sometimes a man when he hath prevailed with a woman afterwards woes and wins her for Christ and many a woman that takes her husband much with her person takes him more with her piety How doth the wisedom and goodnesse of God much appear in this he brings those together that were most unthought of most unlikely he bringeth those together that were farthest distant from each other thus he makes grace out of nature as it were and a spiritual union to grow upon a fleshly conjunction by means of making one flesh he sometimes makes one spirit and doth not the Apostle use this as a reason why he would have the Corinthians not to leave but to shew love to their unbelieving yoke-fellows For what knowest thou O wife whether thou shalt save thy husband or how knowest thou O man whether thou shalt save thy wife 1 Cor. 7. 16. And doth not Peter counsel wives to be in subjection to their own husbands and to what end is it Why That if any obey not the word they also may without the word be wonne by the conversation of the wives 1 Pet. 3. 1. Many an one may say to their yoke fellows in some sort as David 1 Sam. 25. 32 c. to Abigail Blessed be the Lord God of Israel which gave me such an Husband such a Wife and blessed be thy advice my dear heart and blessed be thou which hast told me of my sin admonished me of my State and so hast kept me from Iniquity for in very deed had it not been for thee under the Lord I had perished in my transgressions though there may be carnal love and a peaceable life between yoke-fellows yet no well-bottomed affection if there be not mutual care for each others Eternal welfare They should seek by exhortation and conversation by counsels and commerce by prayer by pattern to bring each other into the bosome of Christ within the bounds of the Covenant The Apostle condemnes and blames the weaknesse of the Galatians That having begun in the Spirit sought to be made perfect by the Flesh We may congratulate and blesse the Gal. 3. 3. wisedom of God that causeth that which is begun in the Flesh to end in the Spirit Sometime a good Husband makes a good Wife and
between man and man so between God and man yet how doth the world slight and scoff at them vilifie and revile them contemn and condemn them but as they said to Pilate so I to thee altering the John 29. 12. words If thou do these things thou art not thy souls friend 7. By afflicting their persons This is the S. 8 last providence that I am to speak to the Lord breaks down the body and by that means builds up the soul by launcings he let out the putrefactions by the pruning knife of Nocumenta documenta affliction doth the Lord cut away the overspreading and sarmenting boughs of lust and corruption trials are teaching harms are healing blows are made blessings corrasives turn cordials maledictions benedictions the Lord many times laies on his rod that he may not let out his wrath he puts some into the furnace of affliction and there melts and works out their tin and lead and drosse By this shall the iniquity of Jacob be purged and Isa 87. 9. this is all the fruit to take away his sin Many can say with David It is good for me that I Psal 199. 71. have been afflicted that I might learn thy statutes And with him that said If I had not been undone I had been undone If I had Periissem nisi periissem not lost my sins I had lost my life If I had not lost my goods I had lost my God If my body had not been mar'd my soul had never been made If I had not lost a child I had never found a father If I had not been friendlesse I had always been faithlesse an ounce of adversity is sometimes worth a pound of prosperity a little of sorrow may sometimes go further than a great deal of joy Manasses was more beholding to captivity than his 2 Sam. 33. 11 12 13. crown to the thorns than his throne to his chains of iron than his chains of gold his fetters than his scepter his prison than his pallace he was too high to be a Saint till God unkinged him too stiff to stoop till God threw him out of his regal chair and forced him to fall upon his knees his losse more worth than his gain little did he think that his parting with all should be a means to bring him to a part in Christ and grace the crooked key of troubles and miseries many times opens the door and lets a soul into the chamber of presence the tossing waves lift up the ark of the soul neerer heaven such kind of agues are many times wholesome when affliction shews it teeth and grins poor creatures are perplexed but be patient for the fruit may be very precious the fear sometimes through the blessing and wisedom of God is more than the harm Afflictions are the shepherds dog not to worry in pieces but to work to Gods part not to tear but to turn The Lord is forced as I may say sometimes to deal with sinners as Absalom did with Joab he sent for him once and again by his servants but he 2 Sam. 14. 29 30. came not at last he fires his field of barley and then he comes without further sending The Lord hath some of his elect ones whom he seeth walking in by-paths and crooked ways the Lord giveth a commission to his servants the Ministers and saith go invite and call you soul to come to me and say Return Return O Shulamite but the soul stirs not the Lord sends and calls again yet with the deaf adder he hearkneth not to the voice of the inchanter well saith the Lord if you will Psal 58. 4 5. not come I will fetch you if fair means will not do foul means must Then he hisseth for the flie and the bee of affliction and calls forth armies of trouble and gives them commission to sieze upon and to lay siege to such a man or woman and saith ply them with your cannon shot till you make them yield give up the keys and strike their sail he sends sicknesse to their bodies a consumption to their estate death to their friends shame to their reputation a fire to their house and the like and bids them prey and spoil till they see and acknowledge the hand of the Lord lifted up till they hear Mic. 6. 9. the voice of the rod and who hath appointed it the Lord many times gives strong physick Deus medicus tribulatio medicamentum before the peccant humour will away and winnoweth them much to throw out the chaff thus he bringeth the buds of grace out of the seeds of affliction and ushereth in the Lady grace with salt preambles many times a sorrowful evening may have a joyful morning There may be crying out in the evening for the pangs of affliction and crying out in the morning for the pains of conversion The evening red with the fiery trial the morning gray with grief for sin may produce a fair day of holinesse cloudy and dolorous evenings may have cleer and deliverance-mornings the Lord sometimes bends a soul till he makes it meet again and breaks it till he makes it melt that he may bow them to his gracious will and not burst them by his grievous wrath rather then the Lord will lose a soul that belongs to him he will lash them till he force them into his bosome Thus I have discovered unto you the providences of God whereby he provides for his peoples good Though there may be others yet I think these are the chief may we not now say as David Many O Lord our God are thy wonderful works which thou hast done and thy thoughts which are to us ward Psal 40. 5. Have not his people cause to utter the memory of his great goodnesse and to sing of his righteousnesse Psal 145. 7. Oh oh that we would praise the Lord for his goodnesse and for his wonderful works towards our souls Psal 107. 8. That the Lord should thus variously unexpectedly in all these ways seek the conversion and changing of lost souls may justly cause us to say All the paths of the Lord are mercy and truth Psal 25. 10. and with the same Psalmist in another place Thou crownest my years with thy goodnesse and thy paths drop fatnesse into our souls Psal 65. 11. I conclude these things admiring with Paul Rom. 11. 33. O the depth of the riches both of the wisedom and knowledge of God and doxologizing with him 1 Tim. 1. 17. Now unto the King eternal immortal invisible the only wise God be honour and glory for ever and ever Amen 2. By his Word Now we come to the next S. 9 means which the Lord maketh use of for the conversion and calling home of Saints to himself and that is the Word of God That is Jam. 1. 18. Rom. 10. 17 Nemini blanditur veritas the instrument of regeneration It is a word of truth and therefore fit for this work It dealeth impartially
lusteth against the spirit and the spirit lusteth Gal. 5. 17. against the flesh and these contrary the one to the other even as fire and water heat and cold They swell at and look big one upon another there being an irreconcileable antipathy between them They are like enemies keeping garrison within a little one of another who are continually alaruming and beating up each others quarters As it is said in 1 Sam. 14. 52. That there was sore war against the Philistins all the days of Saul So it may be said in this case there is sore war against sin all the days of grace after that once comes to king it in the soul These will struggle in the womb As she said The Philistins are upon thee Sampson so may be it said here sin is upon thee grace and grace is upon thee sin grace is no coward but will at sin again and again and hunt it out of every corner for sin will lift up his hand and be treacherously acting now grace cannot bear this 1. Ob. But some may say there is a combat S. 55 and fight with sin even in a natural man how then can this be a sign of effectual calling Sol. The conflict in such is between the will and understanding The war is between natural conscience commonly enlightened and the affections and desires of the soul They would embrace this and the other object which Video meliora proboque deteriora sequor the understanding judgeth not meet and hence comes the broil as she in the Poet said I see that which is good yet settle upon that which is bad 2. Ob. Yet further some will say how shall I S. 56 know the one from the other namely that combat which is in the godly from that which is in the S. 57 ungodly Quando timore poenae non amore justitiae fit bonum nondum bene fit bonum Sol. There are these marks whereby it may be known whether thou fight under Christ's banner or no. 1. In the wicked this combat proceeds from servile fear as an horse will strive against his sluggishness and mend his pace for fear of the spur or whip and not out of respect to his master so do the wicked So it was with the Colonists that the King of Assyria sent to inhabite Samaria the fear of the Lions made 2 Kings 17. 25 32. them amend their manners they were driven not drawn to their partial outward reformation In God's people this opposing sin is from a filial fear and springs from a child-like awe of and respect to their father though they see no rod in his hand They fear this glorious and fearful name The Lord our God they fear Deut. 28. 58. him because he is their God as well as because he is the Lord. The constellations of God's attributes viz. justice power infiniteness wisdom patience love hath an influence upon them to work in them a well tempered fear which furnisheth and fortifieth their spirits to the resisting their spiritual enemies 2. This strife in the wicked is usually against S. 58 gross sins as Judas repented him after a sort of his treachery notorious sins make their consciences to startle when they will not so much as move a finger against lesser sins and such as are of common and dayly infirmities at the noise of forraign invasions and strange sins it may be they will cry Arm arm but for all domestick and home-bred divisions they can sleep securely though the enemy beset their house round about It may be they bid some defiance to such sins as march in the head of the troop but as for meaner sins that bring up the rear they hold a confederacy and league with them but as for the godly soul it fighteth against a common souldier as well as a chief commander 3. They go on in their practice of wickedness S. 59 notwithstanding they may strike a blow Qui pectus suum tundit se non corrigit peccata solidat non tollit but soon cry quarter and make peace they make a flourishing offer but no furious onset though their conscience may kick at sin yet they will try to swallow it they do not overcome but are overcome they and their sins may seemingly be foes but they are suddenly friends again but so it is not with one that is effectually called he dares not have any league with his enemy he and his sins have such a fewd that they part the doing or not doing a 1 John 3. 9 10. sin is the badge whereby the one are known from the other and though a godly man may be foiled in his wrestling yet he doth not so fall as not to recover and though he may be cast by a sin yet he doth not continue in it 4. The wicked seek the repression only and S. 60 not the confusion the curbing and not the killing the restraining not the ruining the taming not the taking away their sins and lusts If they can but keep them from running abroad in the action they will give them good entertainment at home in the disposition An horse may be restrained by the curb and yet have a mind to be flinging and flying out A water-course may be stayed by a bank and yet have a propensity to run over even so it is with the wicked in reference to sin they lop the branch but never look after the root so they can but quench and damp the fire for the present they care for no more but the godly seek the mortification and plucking of sin up by the roots they seek not only to cut off the hand but also to kill the heart of sin Mortifie therefore your members that are on earth is the Apostle's counsel Col. 3. 5. The wicked snuff the candle the godly extinguish and put it out a godly soul vows the death and destruction of its sins and would have the heart blood of them will give them no quarter 2. Impartial prosecution The soul that is S. 61 effectually called is impartial towards sin it doth not prize some and part with others it hath not a confederacy with some because advantagious and a combat with others because abominable it doth not favour this because attended by profit nor frown on that because allied to poverty it doth not savour one sin because more sweet nor disrellish another because more sowr it is sufficient it is sin it matters not with them what it can say for it self though constitution and custome gain and glory profit and pleasure delight and dignity should stand up as advocates and plead in the behalf of such and such a sin yet its ears would be deaf to their insinuating oratory though it were the signet on its right hand yet it would cast it away though it were their dear darling minion sin yet it would thrust it out of doors As Jephthah said in another case Whatsoever cometh 1 Sam. 14. 39. first out of
Of God's compassion p. 220 Sect. 24. 3 Sinful procrastinations p. 222 Sect. 25. 4 Worldly persecutions p. 225 Sect. 26. 5 Want of Attention p. 228 Sect. 27. 6 Others conversation p. 231 Sect. 28. 7 Wilful Ignoration p 234 Sect. 29. 3 Astonishing consequences p. 236 Sect. 30. 1 Hastiness of death p. 237 Sect. 31. 2 The horror of forsaking p. 239 Sect. 32. 3 The hardness of the heart p. 241 Sect. 33. 4 The hazard of the soul p. 242 Chap. 5. Sect. 1. The fourth Vse for comfort to the effectually called 8 grounds of comfort p. 244 Sect. 2. 1 The stedfastness of conclusion p. 245 Sect. 3. 2 The sureness of salvation p. 246 Sect. 4. 3 The safety of perswasion p. 248 Sect. 5. 4 The certainty of Vnion p. 250 Sect. 6. 5 A special benediction p. 252 Sect. 7. 1 The matter of blessedness p. ibid. Sect. 8. 2 The means to blessedness p. 254 Sect. 9. 6 The spring of action p. 255 Sect. 10. 7 A sign of affection p. 256 Sect. 11. 8 A singular condition p. 258 Chap. 6. Sect. 1. The fift Vse for examination p. 259 Sect. 2. 1 Negatively what is not Effectual Calling p. 260 Sect. 3. 1 Of those things that are more remote from Effectual Calling p. 261 Sect. 4. 1 Gifts and parts p. ibid Sect. 5. 2 Good Education good Parents and godly Relations p. ibid. Sect. 6. 3 Living among religious people p. 263 Sect. 7. 4 A civil fair moral life p. ibid. Sect. 8. 5 Not to be so great sinners as others p. 264 Sect. 9. 6 To be a Christian outwardly p. 265 Sect. 10. 7 To be of a Church p. 266 Sect. 11. 8 A confident presumption of ones good estate and condition p. 267 Sect. 12. 9 To go according to conscience p. 268 Sect. 13. 10. To hold an opinion or to adhere to this or that party p. 269 Sect. 14. 11 The doing of all outward things that a true child of God may do p. 270 Sect. 15. Things more neerly related to and more like Effectual Calling p. 271 Sect. 16. 1 There may be a feeling of sin and confession of it p. ibid. Sect. 17. 2 Disquiet and terror of conscience p. ibid. Sect. 18. 3 Fear and trouble about sin before the committing of it p. 273 Sect. 19. 4 One may love the truth and in some sort defend it p. ibid. Sect. 20. 5 One may wish happiness and yet never will holiness p. 274 Sect. 21. 6 To Take delight in and to be taken with the preaching of the word p. 275 Sect. 22. 7 One may desire the prayers of God's people and yet not be a Saint p. 276 Sect. 23. 8 Justifying God in his punishing dispensations p. 277 Sect. 24. 9 there may be an outward solemn mourning p. 278 Sect. 25. 10 There may be promising of amendment p. ibid. Sect. 26. 11 There may be a partial but no perfect reformation p. 279 Sect. 27. Affirmatively what is effectual calling p. 280 Sect. 28. 1 Relatively in opposition p. ibid. Sect. 29. 1 In opposition to those things of the first rank p. ibid. Sect. 30. 1 Not gifts 2 Not confidences of any kind but true joy p. ibid. Sect. 31. 1 Such joy as proceeds from sorrow p. 281 Sect. 32. 2 Such as is in the Vse of Word Sacraments and prayer p. ibid. Sect. 33. 3 Not to go according to conscience simply but as guided and inlightned by the Word and Spirit p. 282 Sect. 34. 4 Not to take up this or that opinion but adhere to Christ p. ibid. 2 For those of the second rank Sect. 35. 1 Not confession of sin with the tongue but in truth p. 283 Sect. 36. 2 Not a vexing for sin only but a change from it p. ibid. Sect. 37. 3 Trouble at the commission of sin because it is sin and against God p. 284 Sect. 38. 4 Love to the truth for it self and because it 's like God p. ibid. Sect. 39. 5 A desire of boliness as well as of happiness p. ibid. Sect. 40. 6 A delight in the preaching of the word from good received p. 285 Sect. 41. 7 A desire of others prayers for grace c. p. ibid. Sect. 42. 8 Justifying God in his dealings by improving afflictions p. 286 Sect. 43. 9 Inwardly mourning and rending the heart p. ibid. Sect. 44. 10 A promise of Amendment out of hatred to sin p. 287 Sect. 45. 11 Vniversal reformation p. ibid. Sect. 46. 2 Absolutely and by way of position p. 288 Sect. 47. 1 Sight p. ibid. Sect. 48. 2 Sense p. 289 Sect. 49. 3 Seeking p. ibid. Sect. 50. 4 Setling p. ibid. Sect. 51. 5 Submitting p. 290 Sect. 52. A further trial of Effectual Calling by the effects and fruits of it p. ibid. Sect. 53. 1 Opposing sin known by four things p. 291 Sect. 54. 1 A spiritual contention p. ibid. Sect. 55. Ob. 1. That there is a contention with sin even in natural men p. 292 Sect. 56. Ob. 2. How shall these two contentions be known and distinguisht p. ibid. Sect. 57. 1 In the wicked it proceeds from servile fear p. ibid. Sect. 58. 2 It s usually against gross sins p. 293 Sect. 59 3 They go on in the practice of wickedness p. 294 Sect. 60. 4 They seek only the repression and not the confusion of sin p. ibid. Sect. 61. 2 Impartial prosecution of sin p. 295 Sect. 62. 3 A tender conscience p. 296 Sect. 63. 4 Timely caution p. 297 Sect. 64. 2 Obeying the spirit p. 298 Sect. 65. 3 Submitting to trial p. 299 Sect. 66. 4 Confiding with fear p. 300 Sect. 67. 5 Always moving towards God p. 301 Sect. 68. 6 Affecting p. 302 Sect. 69. 1 The word of God p. ibid. Sect. 70. 2 The Son of God p. 303 Sect. 71. 1 His perfection in himself p. ibid. Sect. 72. 2 His affection to them p. ibid. Sect. 73. 7 Improving assurance p. 304 Sect. 74. 8 Hating hypocrisie p. 305 Sect. 75. 9 Resisting custome p. 306 Sect. 76. 10 Prizing communion p. 307 Chap. 7. Sect. 1. The sixth Vse for exhortation p. 308 Sect. 2. 1 To gracious ones p. ibid. Sect. 3. 1 To thankefulness p. ibid. Sect. 4. 1 In your thoughts p. 309 Sect. 5. 2 In your words p. 310 Sect. 6. 3 In your works p. 311 Sect. 7. 1 In an humble abasement p. ibid. Sect. 8. 2 In an heavenly improvement p. 312 Sect. 9. 3 In a holy deportment p. ibid. Sect. 10. To faithfulness to their friends p. ibid. Sect. 11. 1 Pity them p. 313 Sect. 12. 2 Pray for them p. ibid. Sect. 13. 3 Preach to them p. 314 Sect. 14. 2 To Graceless ones to look out for effectual calling Sect. 15. An Objection answered p. ibid. Sect. 16. Means propounded 1 Counsel to make use of Ordinances p. 316 Sect. 17. Another Objection answered p. 317 Sect. 18. 1 Consider it's God's precept p. ibid. Sect. 19. 2 It 's his promise p. 318 Sect. 20. 2 Consider the success of
the godly p. ibid. Sect. 21. Another Objection answered Sect. 22. 2 Caution 1 Of Satanical delusions p. ibid. Sect. 23. 2 Of sinful communion p. 319 Sect. 24. 2 Consider the manner 1 With seriousness p. ibid. Sect. 25. 2 With soundness p. ibid. Sect. 26. 3 With Speediness p. ibid. Sect. 27. 3 One motive viz. The necessity thereof p. 320 Sect. 28. The conclusion of the whole p. ibid. Errata PAge 7. Line 21. for that read the p. 14. l. 6. for repenting r. relenting p 18. l. 26. for or r. for p. 22. l. 13. for could r. clouds p. 39. l. 8. for fall r. full p. 46. l. 30. for hand left r. left hand p. 64. l. 30. for dash r. clash p. 68. l. 33. for excellence r. excellency p. 69. l. 9. for ye r. the. p. 77. l. 4. for providency r. providence l. 21. for neale r. weale p. 80. l. 12. for face r. foot l. 29. for yet r. that p. 81. l. 4. for awake r. make l. 13. for sealed r. seated p. 82. l. 26. for sentence r. service p. 83. l. 4. for seek r. look p. 87. l. 15. for notionly r. notionally p. 88. l. 27. for intimate r. inmate p. 90. l. 14. for sins r. limbs p 92. l. 11. for salt r. sable p. 94. l. 14. for ministring r. ministery p. 99. l. 8. for terrible r. terribly l. 11. for Ministery r. 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Looking unto Jesus A view of the everlasting Gospel of Jesus or the souls eying of Jesus as carrying on the great work of Mans Salvation from first to last in 4. Redeeming the time A Sermon preached in Preston on Jan. 4. at the Funeral of the Lady Margaret Houghton in 4. Mr. Richard Vines A Treatise of the Institution Right Administration and Receiving of the Sacrament of the Lord's Supper delivered in twenty Sermons at St. Laurence Jury in 4. Newly published Mr. Nathanael Hardy Several Sermons preached upon solemn occasions collected into one Volume in 4. The first Ep. General of St. John unfolded and applied in 22 Sermons 4. History survey'd in a brief Epitome or a Nursery for Gentry comprised in an intermixed discourse upon Historical and Poetical Relations in 4. Mr. William Nicolson's full and plain Exposition of the Church Catechism newly published in 4. Dr. Stoughton's 13. Sermons being an introduction to the Body of Divinity in 4. Dr. John Preston A position delivered in Cambridge concerning the irresistibleness of converting grace in 4. Mr. Walter Cradock Gospel Liberty in the Extention and Limitation of it in 4. Mr. John Browning concerning publique Prayer and the Fasts of the Church six Sermons or Tracts in 4. Mr. Thomas Parker The Visions and Prophesies of Daniel expounded wherein the Mistakes of former Interpreters are modestly discovered in 4. Reformatio Legum Ecclesiasticarum ex Authoritate primum Regis Henrici 8. inchoata in 4. Mr. George Strode The Anatomy of Mortality divided into eight Heads viz. 1 The certainty of Death 2 Meditations on Death 3 Preparations for Death c. in 4. Dr. Daniel Featly The Grand Sacriledge of the Church of Rome in taking away the Sacred Cup from the Laity at the Lord's Table in 4. Mr. Ric. Lewthwait Vindiciae Christi obex errori Arminiano A Plea for Christ in three Sermons in 4. Welch Common-Prayer with the Singing-Psalms in 4. John Ley Entituled A Discourse of Disputation chiefly concerning matters of Religion newly published in 4. Mr. John Lawson's Gleanings and Expositions of some of the more difficult places of holy Scripture in 4. Mr. John Cotton The way of the Churches of Christ in N. England in 4. Mr. Edward Thorp The New Birth or Birth from Above in 4. Mr. John Vicars The Schismatick sifted c. in 4. Coleman-street Conclave visited and that Grand Impostor the Schismaticks Cheater in chief truly and duly discovered in 4. Roberti Heggi Dunelmensis aliquot Sacrae Paginae Loca Lectiones in 4. Mr. John Lewis Contemplations upon these times or the Parliament explained at Wales in 4. The Beacon flaming with a non obstante against those that plead for Liberty of Printing and publishing Popish Books in 4. The Ranters Reasons resolved to nothing or the Fustification instead of the Justification of the mad Crew c. in 4. Mr. Nath. Stephens A precept for the Baptism of Infants out of the New Testament in 4. Mr. Josiah Ricraft A Nosegay of Rank-smelling Flowers such as grow in John Goodwin's Garden c. in 4. Sermons lately published Dr. Sam. Annesly The first dish at the Wiltshire Feast A Sermon preached before many worthy Citizens of London born in that County in 4. Communion with God in two Sermons preached at Paul's before the Lord Major of London lately published in 4. Mr. Edmund Calamy The Monster of sinful Self-seeking Anatomized A Sermon preached at Paul's before the Lord Major of London lately published in 4. Mr. John Warren of Hatfield-Regis in Essex The Potent Potter A Sermon preached at a Fast before the Parliament in 4. The unprofitable Servant A Sermon preached at the Assize at Clemsford in Essex lately published in 4. Man's Fury subservient to God's Glory A Sermon preached before the Parliament at a publike Thanksgiving newly published Dr. Robert Gell A Sermon touching God's Government of the World by Angels preached before the Astrologers in 4. Noah's Flood Returning A Sermon preached before the Right Worshipful Company of Drapers in London in 4. Dr. John Whincop God's Call to Weeping and Mourning A Sermon preached at a Fast before the Parliament in 4. Mr. George Walker A Sermon preached at a Fast before the Parliament in 4. Richard Meggot The Rib Restored or the Honour of Marriage A Sermon preached in Dionis Back Church occasioned by a Wedding newly published Mr. Valentine A Sermon preached at a Fast before the Parliament in 4. Mr. William God Jacob Raised A Sermon