seek to be made good As ever you desire to be made a living Saint so see your selfe to be a lost sinner but the wretched world love and Joh. 3. 19. live in darkness and rather then they will have a true reflextion of their condition they either draw the curtain before the glass or put their hand before their eyes and so farre hath the God of this world infatuated them that they will draw up such conclusions to Conscientia est codex in quo quotidiana peccata conscribuntur which neither conscience if suffered to speak nor Scripture will give consent If you did but search consciences record and Scriptures testimonie sure you could not be of that perswasion whereof you are 2. Of Gods compassion people think that the S. 23 Divine being is all mercie and no justice and that by his mercy they shall be preserved from damnation though through wilfulness they persevere in their abominations This is the last refuge that they betake themselves to and the universal remedie and plaister that they think Vltimum refugium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be healed by It is true the mercy of God is the sovereign salve for the sores of our souls but it must be rightly spread and applied It is the onely balm of Gilead but it must be rightly used Gods mercy is sanctifying as well as saving renewing as well as redeeming delivering from the power as well as from the penalty of sin from the way as well as from the wages of sin and those that have not the first effect thereof cannot expect the latter If it bring not to repentance for sin it will never bring to acceptance in a Saviour The Author Rom. 2. 4. to the Hebrews speaking of mercy of the highest strain even that which comes to souls in the blood of Christ which though it be the pillar and basis of Gods kingdom yet he doth not infer that therfore be we what we will we shall shall be saved but this that we must have grace Heb. 12. 24. 28 29. whereby we may serve God acceptably with reverence and godly feare or otherwise he will be a consuming fire notwithstanding this eminent demonstration of his mercy The Lord saveth none in their sins but saved from your sins you may be To fancie such mercy is but In omni opere Dei est misericordia et justitia to fall down to an Idol for mercy and justice meet together the rising of one attribute is not built upon the ruine of another God is full of pity thou thinkest that he will spare thee though thou be never so full of impietie and therefore you send not forth so much as one thought to look after grace He that made you will not damn you he that formed you will not confound you for your sinnes you think Doe but consult that startling place in Esay It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Esa 27. 11. Gods mercie you see will not advance you to happinesse if you live and die without holiness By such thoughts you make mercy a means to sink you which otherwise might be a means to save you what is this but to turn the grace of God into wantonness Be not deceived God will not be mocked the Lords mercy glorifieth in heaven onely those whom he sanctifieth on earth Though God be mercifull yet you will be miserable without grace presumption of Gods favour without a change on your heart will prove the confusion of your face and if because of his compassion you disobey the call of his Spirit you are like to meet with nothing but condemnation let mercie be a motive to draw you to contrition and not a means to drown you in perdition Every one though their hearts be fraughted with nothing but sin yet they would cast anchor in the mercy of God that they might be saved from tormenting tempests and so long as they think they shall have glory let who so will look after grace if they may be saved through Gods mercy what need they care for Christs Spirit but soul know thus much that though Gods mercy have neither bottom nor bank yet it will not benefit you in reference to glory if you come into and goe out of the world a sinfull wretch Those that confide in Gods mercy against Gods method are like to have a sad come off when it comes to the upshot 3. Sinful procrastinations This is another cause of peoples being without and not looking S. 24 after effectual calling because they defer and put it off to the time to come hereafter they think will be time enough though it be Qui non est hodiè cras minus aptus erit high time at present not considering that duration in sin brings obduration of heart in temporals people are altogether upon the speed and in spirituals altogether upon the slack It is an usual thing for people at 20 to put off repentance and the serious minding of their souls to 30 and when they are come to 30 to crave yet a further day and that the businesse may lie still till 40 and so putting off from one time to another from the Spring to Autumn from the flower to the fall of our age the work is undone for gray heads can find excuses as well as green heads for when they grow old then their senses sinke their memories grow mean their understandings decay and now it is no time for such things even as Thales who when his mother asked Plutarch him in his younger years why he did not marry answered He was too young and after in his elder years she putting the same question to him answered He was too old So the Lord by his Ministers and Spirit asketh people when they will marry be espoused to Jesus Christ they say It is too soon they have good desires to Christ but they would stay yet a while the Lord in patience waits and comes to them with the same query afterwards and then they say It is too late nature is decayed their spirits are spent but they will wish well and they would have God accept of that most put of all to the last and yet then they are as unfit and unwilling as ever and God in justice rejects them who injuriously refused him People are like little children who loathe to have their play spoiled or hindred by wet weather say Rain rain go away come again another day Sinners have sometimes convictions that they begin to melt and be sorrowful and the heavenly doctrine falls upon them in such drops that it begins to wet them to damp their sport to dull their joy and they bid it go away and if it come in old age it shall be welcome and put away the messages of God the calls of the spirit and say as Felix to Paul
the seeds plant the slips of grace There is a latter spring but that is not so good In youth are the white houres the Golden seasons Marriages are most in younger time so are Spiritual Contracts with Jesus Christ David was good when young Daniel a young 1 Sam. 17. 23. Dan. 1. 3. 4. 1 Tim. 4. 12. 1 Sam. 2. 18. 1 Kings 4. 3 13. 2 Kings 22. 1 2. Discipulum minimum Christus amavit psurimum Eccles 3. begin Psal 92. â—3 1 Pet. 2. 5. Nullum tempus occurrit Regi Prophet Timothy a young Preacher Samuel began with God betimes Abijah good when a Child so was Jofiah John the youngest of Christs disciples and most beloved for he leaned on Christs bosome There is a season for every thing under the Sun saith Solomon then certainly for grace and Soul-affaires there is a time to be Spiritually born to be planted in the house of the Lord to kill the heart of sin to heal the hurt of the Soul to be built up a Spiritual house to lament for sin to laugh in a sence of Gods love to embrace Christ and refrain from embracing sin to love vertue to hate vice It is true as no place so no time can prescribe against the King of Heaven and Earth yet in this season doth the Spirit usually breed and bring forth its young This is Gods more common order which he can alter when he pleaseth and this time he seemeth to take for these reasons 1. The excellency of firstlings 2. The probability of a change 3. The necessity of service 1. The excellence of firstlings The Lord doth S. 3 this that he may have the first Fruits in which he delighteth First fruits are savoury meat such as the Soul of the Lord loves the first of our Estate our health the first of the day the first of Prov. 3. 9. the week the first of our life the first in regard of time in regard of dignity is to be the Lords In the time of the Law the Lord challenged the Exod. 34. 19 20 23. first of men of Beasts of the Fruits of the Earth How welcome is the Primerose to us because it cometh forth early ye creamy mornings and not the flotten afternoons are of great price we are loath to take into our services of those that have been worn up in others imployments and will the Lord think we accept of our drie bones when the Devil hath sucked R. Jun. out the Marrow as one saith wittily and yet this is the way of the world the common course The first and best not last and worst is to be given to God The morning rather than the evening the Spring rather than autumne Monday rather than Saturday our flourishing rather than our fading dayes are to be devoted to the Lord and such Sacrifices smel sweet in his nostrils The Lord loveth to be served in the first place to have the chief of our strength the choice of our ability The Lord 1 Cor. 7. 36. looketh upon it as uncomely behaviour to himself that we passe the flower of our age and never seek for Marriage with himself It is dearly delightful so purely pleasing to begin with wisedom when we begin with the world that a gracious promise is made to it I love them that love me and they that seek me early shall find me Prov. 8. 17. An early new heart is a rich Pearl timely grace finds great grace in the eyes of the Lord. God calleth and careth for early Piety the Blossomes Buds Fruit of Godlinesse in younger years is grateful to him a young man or woman green all over and putting forth the tender shoots of grace is Jehovah's darling a youth Saint or a Saint youth is the Benjamin the Son of the right hand of the most high his dearest Joseph as the apple of his eye written in his heart and wrought on the palmes of his hand by the engravings of love such indeed are his chosen his choice ones his loved his loving his lovely ones Thus then you see God is in love with early goodnesse to give grace at all times lieth in his hand to receive grace betimes lodgeth in his heart 2. The probability of a change This is the S. 4 second reason Young ones are more likely to be wrought upon grace in youth is most like to be grace in truth soon grace is likest to prove sound grace and early goodnesse hath a probability Quo semel est imbuta testa c. 2 Kings 22. 19. to become ever goodnesse the twigs of youth are more tender when the grown boughes of age are more tough young ones are more plain and simple when old ones are more plicated and subtle The heart is deceitful above all things and desperately wicked who can know it Jer. 17. 9. These words are a fit measure for the hearts of all for young hearts and old hearts are hard and naught but yet the older they grow the worse they grow and the more unlikely to be mended as the expression of the Holy-ghost doth warrant Can the Aethiopian change his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil Jer. 13. 23. It is true the spirit of God knoweth the things of a man as well as his own spirit yea more of man than man doth of himself and hath line and lead wherewith it can sound and reach the profundity Jer. 17. 10. of wickedness and hath a clue wherewith it can find a way into the midst of the intricate labyrinth of mans deceitful heart notwithstanding all the windings and turnings that are in it The Lord hath a fountain wherein he can wash Black-moors white he hath soap and nitre wherein he can take out spots of the deepest stain yet aged inveterate customary sinners contract more rust more filth which calls for more rubbing more filing A tree long rooted may be pulled up yet with more ado than a plant of a years growth As Mr. Bridg. a godly Man illustrates this by Christs raising to life several that were temporally dead as Jairus his daughter to which sinners of the Matth. 9. 25. Luke 7. 14. lower form may be resembled and the widdows son of Naim who was carried forth to be buried to whom may be resembled such sinners as have broken out into more notorious wickednesse and have stood in the way of the ungodly and Lazarus who was laid John 11. 41 42. 43. in his grave and nigh unto stinking to whom may be resembled great sinners that have continued in their sins a great while all these Christ raiseth up one as well as other but with various dispensations the first with a touch of his hand the second with a work and a word a touch and a call the third and the last in a more solemn manner first speaking to his living father then to his livelesse friend and that not with a low but
may charge Soules home with their sins Cry aloud spare not lift up thy voice like a Trumpet and shew my people their transgression and the house of Jacob their sins Isai 58. 1. Some are so fine fingered they dare not touch the sore so mure hearted they dare not search the wound so mealy-mouthed they cannot speak hard against sin some so guilty they are afraid to condemn themselves A Minister must Preach not as acquitting but accusing not as soothing but as searching not as discharging but charging the wicked and ungodly not as flattering but frowning upon sin not as pleasing man but pleasing God To Preach generally not particularly to Preach as a farre off never come near is not the way To make all wel for fear of ill will is too low a frame for the Spirit of a Minister of Jesus Christ to be in and argues an heart seeking more it's own temporal comfort than Gods Eternal glory I mean not that Ministers should particularize publikely persons or names or that that their words should savour of Spleen and Gall against ought but sin But this that they should charge their peoples sins upon them as Nathan said to David Thou art the man So they you are the 2 Sam. 12. 7. people that are thus and thus Let them endeavour to cause them to know that they are the people that have contemned Gods Commands broken his bonds worked wickednesse practised perversenesse refused repentance and slighted their own Soules that they are in a lost and undone condition after this manner did John the Baptist Preach to the Scribes and Pharisees Matth. 3. 7 8 9. He opens the Book and shewes them their sins he brings them to the brink of Hell and shewes them their danger and so doth Peter Him have ye taken and by wicked hands Crucified and slain Acts 2. 23. And did not the Lord blesse this his Preaching For they were pricked in their hearts and said to Peter and the rest of the Apostles Men and Brethren what shall we do Verse 37. And so again in Acts 8. 20 21 22 23. Read them I pray How terrible doth Peter thunder there against Simon Magus and come home to him My heart riseth much against flattery especially in a Ministery it is a most desperate thing and of cursed consequence There is not a speedier way to damn Semper vitanda est perniciosa dulcedo people whereas a Ministers work is to Preach their Soules to Heaven For Ministers to hover and keep at a distance in their Preaching and never seek to come home nor get into the conscience argueth cowardize or unskilfulnesse Such Preaching will bring little of comfort to the Pastor or conversion to the people It is said of Bernard that once he Preached a curious neat flourishing Sermon and every one was taken with it though not by it but he was sad and heavy thereupon soon after he Preached another Sermon not of kin to the former but an home searching pressing Sermon it was no commendation of this as of the former But he carried it very lightsomely and cheerfully to what he did before the people asked him the reason of his so various divers Heri Bernardum hodie Christum deportment he answers yesterday I Preached Bernard to day Christ yesterday my self to day my Saviour Though people condemn such kind of Preaching yet God will crown it though it be harsh to flesh and blood yet it is health to the Soul and Spirit many look upon it as needlesse when the Lord knows it is very needful 3. Powerful Preaching Powerful zealous S. 12 Preaching is a means of effectual calling Ministers should Preach not with affectation but affection not with formality but fervency not with listlinesse but livelinesse Sermons should be fired with zeal and filled with love Cold dead lazy Preaching maketh Christians thereafter faint wooing for Christ goes away Qui timidè rogat negare docet with a denial if they be not more hot in their work they can never win the castle of the heart for Christ Eli's vile Children feared not their 1 Sam. 2. 25. Fathers faint chiding The Lord did earnestly protest to his people by his Ministers Jer. 11. 7. I earnestly protested saith the Lord or as in the original protesting I protested I delivered my mind to you over and over which sheweth earnestnesse Earnest Preaching many times brings early practice Ministers should first warm their hearts at the Spirits fire and then warm their Sermons at their hearts they should so speak that their words may seem not to fall from their heads but to rise from the hearts what comes from the heart is most like to go to the heart To speak as if one were afraid to wake the sleepers to disquiet sin as if one had no sence of grace or sin of mercy or misery is like to prove fruitlesse and without good issue Sinners are asleep and they must be rouzed they are secure and they must be rounded and they are regardlesse and must be ratled as the Heb. 4. 2 word should be mixed with Faith in the hearer so with fervency in the Preacher It is said of that eminent Divine Master Perkins that in his Preaching he would pronounce the word Damn with such an Emphasis that Fuller holy state he left a trembling impression upon the Spirits of his Auditors Ministers must be Boanerges Sons of Thunder as well as Barjonas Sons of Consolation when they speak they should 1 Pet. 4. 11. speak as the Oracles of God powerfully pressingly vehemently urgingly Reader when the word hath been powerfully Preached to thee in a zealous stirring way hast thou not had some convictions have not the secrets of thine heart been made manifest and thou been constrained to fall down and worship God and report and say the Lord is in this Minister 1 Cor. 14. 25. of a truth Hast not been almost a Christian thereby and thou that art Godly did not the Lord use the obstetrication of means of such kind of Preaching for bringing forth the Man-child of grace The Lord give such Watch-men such Work-men where they are wanted the Lord blesse them where they are seated Was not Christs Preaching after this manner How Pathetically doth he expresse himself Luke 13. 34 35. And can we learn of a greater Doctor than he And what else doth Paul mean and intend but earnest Preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasor Lex in his counsel to Timothy Preach the word be instant in season out of season 2 Tim. 4. 2. that is be earnest pressing be urgent as some translate the word 2. Means of the higher forme Now we S. 13 come to speak of means of a superiour order and that is the Spirit of the Lord the Spirit and the Word go together the one as the Servant the other as the Master the one as the Instrument Nisi Spiritus S. adsit cordi audientium
otiosus est sermo Doctoris the other as the Agent the one as Organical the other as Authentical as Christ said to his Disciples John 15. 5. so may the Spirit say to providences and the word without me ye can do nothing These wheeles would never go if the Spirit did not drive them these sailes would never fill if that did not blow hard these means would be but as dead carcasses if that did not enliven them Words Frustrà foris verba nostra streperent si internum magisterium S. S. deesset Ephes 6. 17. Ps â—27 1. would be but wind without the Spirits working If the word be not in the Spirits hand it will never cut down the weeds of sin nor slay the Goliah of natural rebellion therefore is it called the sword of the Spirit If the Spirit joyn not it self to the chariot it will move heavily as if the wheeles were taken off Except the Lord build the house they labour in vain that build it Unlesse the Spirit move upon the face of the Soul nothing will be brought to ripenesse and perfection As an Heathen could say when he had done some piece of eminent service It was not I that did this exploit but the Gods used me as an Instrument So may the fore-mentioned means say It is not we that have converted but the Spirit by us and may answer as Peter if we be examined of the good Acts 4. 9 10. that sinful Soules have received Be it known unto you all that by the power of the Spirit these Soules are alive this day If the Spirit do not prosper providences and work with the word the Soul can never be changed It is his proper work to give grace to grant holinesse and therefore is he called the Holy-ghost as is his name so is his nature and as his condition is so is his operation If the Spirit sit not at the stern the Minister shall plie the oar in vain Ministers may Act secondarily but the Spirit primarily they as choice subservients but the Spirit as chief superintendent they may carry on their work artificially as Servants but the Spirit architectonically as Master they may Preach out their hearts and if the Spirit doth not put out his hand Soules may go to Hell after all Now the Spirit helpeth and carrieth on this work by these actings The Spirit 1. Perswadeth 2. Fasteneth 3. Applieth 4. Examineth 5. Concludeth 6. Disquieteth 1. The first work of the Spirit is to perswade S. 14 the Soul to believe those things that are spoken Truths heard and not believed will take no place The word Preached did not profit them not being mixt with Faith in them that heard it Heb. 4. 2. The word was propounded to many yet profited but some taught to divers yet took but a few the word the same but not the work And the cause was as perswasion in the one so misperswasion or non-perswasion in the other If we be not perswaded of the sweet of a promise of the soure of a threatning of the reality of consolations pronounced of the certainty of comminations denounced of the verity of Doctrine commended and the necessity of duty commanded they may strike our ear but they will never reach the heart If one hear of a receit for the bodies good and believe not the contents thereof it will do them no good so it is in this case the Scripture is an whole Book of receits for our restitution of remedies for our maladies which we shall never follow if we believe not the vertue and use of them An unbelieving heart is like sandy Infidelitas sicut terra arenosa barren ground Now it is the work of the Spirit to perswade The belief of the misery of our Soules the mercy of a Saviour of the willingnesse and worthinesse of Christ in reference to redemption of the nature of sin and the need of Sanctity cannot be wrought in our Soules without the power of the Spirit We cannot perswade our selves the Minister cannot perswade us without the influx of the Holy-ghost We may go down into the Waters of the word and if the Spirit move not them and us we may come up again as leprous as ever we were Let the Minister informe soundly reprove sharply examine searchingly and exhort sweetly yet all is nothing unlesse the Spirit do something But the Spirit deals and treats with the Soul propounds delivers the truth of God answers objections silenceth queries infallibly demonstrates and by such strong Mediums proves it's Divine conclusions that the Soul is non-plus'd confuted hath nothing to say and is now so clearly convinced that unlesse it would deny principles and shut it's eyes against the light of Argument it must needs come over to the Spirits part and be of it's mind You that are effectually called what say you till the Spirit perswaded you could man prevail with you till you believed indeed the writings of the Prophets and Apostles and the sayings of Ministers from thence did you getany good till then was not allspoken as to the dead 2. It fasteneth In the next place the Spirit S. 15 fasteneth and fixed some word or providence upon the Soul which it cannot forget or shake off and causeth it like Mary to keep all these things and ponder them in their heart Some Luke 2. 19. general thoughts and sence of the word believed of providences experimented do light upon the Spirit of a man or woman but are soon scared away Now the Spirit cometh and holdeth these things to the heart the sound of the word cometh and goeth and the Lord in his providences passeth by us and we take little notice of him But the Spirit as the Master of the assemblies fasteneth something like a naile in a sure place and strikes the arrow into the side the Soul would put all away and thrust all out of doors by company mirth by letting in thoughts of vanity but the Spirit striveth against this stream and now the requiring repentance pressing piety reproving iniquity in general or such a sin in particular the threatning of fury promising favour such a passage or such a phrase in the Ministery of the word and for providences the visiting with sicknesse the lessening the estate the preserving from danger the saving from wrack or the like are so tied by the Spirit to the Soul that it cannot get loose from them and come so freely into it's thoughts that it cannot avoid acquaintance with them and now saith Oh such an expression of the Minister what means it by this providence what doth the Lord intend and where ever it is going whatever it is doing almost these things and thoughts do interveen the Soul cannot but revolve and turn them up and down in it's mind 3. It applieth The Spirit helpeth the Soul S. 16 to apply to it's self in particular what is spoken in the general We are all prone to excuse our selves and are like little Children
who when they see their image in a glasse think it is not themselves but another Baby Our faces are shewed us in the glasse of the word the Mirrour of truth the clear Waters of the Scriptures and we think it is another and not our selves that we see But the Spirit causeth the Soul to say I am the man the woman that am spoken to this sin that is spoken against and threatned is my darling my minion these curses these woes mentioned are my portion and my lot if exhortations to self examinations to repentance to reforming the Soul lookes upon it self as the mark that is aimed at Some Ministers Preach generally and many people understand as generally It is no good manners to others nor charity to our selves to put off all to them and take nothing to our selves If the word or works and our Soules do not meet God and we cannot meet He that applies not the written word wil never apply the substantial word no hand but the Holy-ghost can cause a Soul to make application 4. It examineth In the next place the Spirit S. 17 puts on the Soul to examine and search it self The Spirit holdeth the Scales and forceth the Soul into the Ballances of the Sanctuary that there it may be weighed to see whether it be light or massy that produceth the touch-stone and causeth the Soul thereby to try it self whether it be reprobate or right Silver whether it be counterfeit or currant Gold or drosse for all it's glistering The Spirit giveth light whereby it may search all the roomes of it's Soul and corners of it's heart for without the candle of the Lord can none make exact inquisition into their own state What Solomon speaketh of the Spirit of a man we may most truely affirme of the Holy-ghost that it is the Candle of Prov. 20. 27. the Lord searching all the inward parts of the belly It is our duty but we are naturally unwilling Redi ad cor tuum subtiliter discute teipsum to Spiritual self scrutinies the Spirit brings the Soul into it's study and makes it sit down in the chaire of sober and serious meditations and gather up all those loose writings that lay scattered about in the deske of conscience and causeth it to peruse and read them over It openeth the Book and causeth the Soul to look it over from one end to the other We neither can nor will of our selves enquire into our own hearts till the Spirit lay us upon the Bed of contemplation and cause us to commune with our own hearts and be still That Psa 4. 4. layeth the map before us and openeth our eyes to view the Character and lineaments of our selves The Spirit also keepeth the Soul close to this taske whereas like a truantly Boy it would fain break loose from it's Book It wayteth the Soul with the consideration of the advantagious issue that it grow not weary of it's imployment 5. It concludeth It helpeth the Soul to conclude S. 18 it self miserable The Spirit is the most rational Disputant in the world When we have seen the worst of our selves we would yet fain go away with a sence of some worth though we see the premisses never so manifestly yet we are loth to draw up the conclusion Though the word our hearts have been laid together and the great unsuitablenesse of the latter to the former is evident yet we are loth to inferre from thence that we are sinners though it be proved we are sinners and we know not how to deny the sequel yet we are loth to record it in our consciences to file it on our memories that we are miserable but the Spirit repeats the conclusion till we say after it and makes us say after it till indeed we think so and now the Soul which way soever it looks seeth nothing but wrath where ever it lives discerneth nothing but vengeance by the help of the Spirit it hath sentenced and doomed it self And this sentence being written in legible Characters by the finger of God cannot be wiped out by all the art and subtilty of Satan Paul knew the Law but could not Rom. 7. find his sin and death there till the Spirit shewed it him If the Spirit help us not to judge aright we are sure to be partial in our own case which is more desperate than the exactest impartiality That helpeth us to see the conclusion condemnation the result wretchednesse the issue misery till that turn our note we shall cry peace peace though there be nothing but wrath and warre belonging to us 6. It disquieteth Sinners are ready to flatter themselves when there is cause to fear and S. 19 are too forward to presume when destruction is at hand to consume and though they have concluded their misery yet they are too slow to look out for mercy But the Spirit disquieteth the Soul till it be distrustful of it self and distracts it with care till it draw it to look for a cure that it runneth about the City like Cantic â— the spouse in the Canticles seeking for Christ It is restlesse till it reveal disconsolate till it discover distressed till it divulge without ease in it's mind till it's case be made known The Spirit maketh it unfold it's sin uncase it's sorrow unlap it 's sore and fills it with distraction till it find some satisfaction so that it repairs to Ministers runneth to Sermons it turneth every stone searcheth every corner trieth all means till it get some hope some help Saul was troubled questioneth What Acts 9. 6. wilt thou have me to do till Christ answereth and bids him go into the City And so the Jaylour was perplexed and diseased in his Spirit till he had some solid direction given him Acts 16. 30. The Spirit filleth the Soul full of queries doubts Solicitousnesse and maketh it hunt up and down til at last it have that which it should have viz. Christ grace a new nature thus have I in some measure shewed you that the Spirit hath the chief hand in effectual calling and that all were to no purpose without it's presidency and would have no effect without it's influx therefore O blessed Spirit enliven quicken work with and blesse these lines and Nulla in discendo mora est ubi Spir. S. Doctor adest all other means used for the conversion of sinners and then the deed is done and the work dispatched CHAP. XII XI Objections answered IN the next place we shall endeavour to give answer to some few objections and queries that may be made Many questions might be started such as savour of curiosity more than Christianity of carnal wit than Spiritual wisedom that have more bone than meat the Lord redresse it this age is too rife with them which I shall wave and speak onely to three or four which I judge convenient and pertinent 1. Obj. The first is whether God be the sole S. 1
one is a new creature goeth beyond it by many degrees That is good in the positive and comparative but this in the superlative degree The Lord open your eyes that you may see the glory and beauty thereof A most blessed condition it must needs be that hath so many choice consequences a most excellent endowment that brings so great enjoyments no mean quality that hath so many immunities It is a great King that is attended by such a noble train a Royal Queen that is waited upon by so many maids of honour A whole Paradise of temporal felicity falleth short of a part in spiritual sanctity 10. The industry of youth If the Lord do S. 10 usually call in younger years then young people had need be very industrious to get grace They had need bestir themselves to make hay while their Sun shineth while they are naturally strong they had need labour to be spiritually strong in the Lord while the In juvenili aetate vigent corporis senjus visus acutior auditus Promptior qui in hac aetate se domant Deo se sociant praemium Joannis expectant blood runs fresh in their veines they had need plie the work of salvation and apply the word of sanctification let them strive for grace early and they are like to have grace in earnest If they do not sedulously improve their time they will hardly savingly approve the truth They should strive against sin oppose obstacles be conquering corruption defying the devil tooth and nail with might and main now or never now if ever as we use to say It is good policy to labour while one is young that they may get a stock against they be old If young men be sluggards and loath to put their hand to the plow it is just with God that they should beg in harvest and have nothing Prov. 20. 4. for though they call upon God afterwards yet it may be he will not hear them Now must they follow their pattern Jesus Prov. 1. 28. Christ and work the works of God who hath sent them into the world the night cometh when no man can work So that we may say John 9. 4. with the Psalmist Both young men and maidens old men and children let them praise the name of the Lord Psal 148. 12 13. Let them give glory to God by taking true shame John 7. 19. to themselves As Joshua saith to Achan advance his worth by the amendment of their works and raise his honour by the ruine of their sinful humours To see young people running striving labouring in spiritual things till they sweat again Oh what a precious sight is this how doth the Lord smile upon such in love and clap them on the back with encouraging promises They that seek me early shall find me Prov. 8. 17. and to him that asketh it shall be given and to those that knock it shall be opened Math. 7. 7. And to him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God Revel 2. 7. One accounted the King of Persia happy because while he was young he had attained to so great puissance They are really and eminently happy who attain to an estate of grace while they are young to be made new to have the strong holds of hell in the soul thrown down is a mercy that but few attain unto but to reach this under the conduct of the spirit in youth is an addition and augmentation of the mercy It is a sweet thing saith a precious man when God satisfieth young people with his mercy and that satisfaction abideth Master Burroughs Hos 2. 15. so as they rejoyce all the dayes of their life But carelesse youth is usually more active for sin than grace and that strength which they have from God by common bounty give to the devil in special service and sweat in gathering fading May flowers and adventure to the ditches brink to gather dasies to make a garland of vanity withall in the mean time neglecting to dig for Diamonds and Pearls to set in the Crown of Eternity Young people are for the most part loytering when they should be labouring playing when they should be praying singing when they should be sighing merry when they should be mourning youth must have its liberty they say and the greennesse of young years is with most a sufficient warrant of any exorbitancies whereas in many regards it is an aggravation of them But soul if thou improve Indigne transacta adolescentia odiosam efficit senectutem Froâ—te capillata est post est occasio calva not thy young years thy golden age thy white houres thou maiest rue it to all eternity in the blacknesse of darknesse If you strive not now to enter in at the strait gate it is to be feard you will never do it in old age Time hath all forelocks no hinderlocks your time is hasting away and if once its back be turned there is no calling or returning it back again It is better to be Prometheus than Epimetheus after-wit is dearest but fore-wit is best 11. The miserie of sinful age If the Lord S. 11 usually call in souls betimes then to be old and yet in a natural condition is very sad Aged men and women have cause to be full of fear who are void of faith and to abound with sorrow who yet abide in their sins and to bemoan their woe who have not been moulded to Gods will To have a white silver head and a black iron heart is lamentable To age and grow old in the bed of sin is deplorable Long bed-ridden persons hardly get up again old sinners have continued in sin and though custom in sin may be removed yet with great difficulty They say there is no transplanting trees after seven years rooting it is too often true in this case Art thou drawing near to thy grave and yet didst never draw nigh to God Is thy glasse almost run and labouring with its latest sands Is thy time well-nigh spent and yet hast not run in the way of Gods commandements nor laboured for Heaven nor spent thy time in the best things Do thy years time and hours complain and say we have been spent in the service of the world and wickedness O doleful Prov. 16. 31. Canities tunc est venerabilis quando eagerit quae canitiem decent state to be lamented with tears of blood The hoary head I confesse is a crown of glory but then it must be found in the way of righteousness sin degrades them of their venerable dignity Such souls have cause to get alone into a corner and put their finger in their eye and lay their hand upon their heart and say what shall I do and what shall become of me Caesar wept to see Alexanders statue who had done so much and conquered the greatest part of the world and was but young when himself had done
crown and glory of all without this the rest will not concoct well but produce crudities and distempers in the spirit without this Benjamin what are all the rest who could smile at the highest attainments of nature which would prove but fawning flatteries without the presence of this It was the counsel of Jesus Christ to his inceptors his young beginners Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luke 10. 20. If we had the devil under our girdle and our selves were not in God's heart if we had never so much power on Earth and had no place in Heaven what would it advantage us If the world were thrown into your bosom and your name not written in God's book could you say you had enough Heraclitus said if the Sun were wanting it would be night for all the Stars If the Sun of righteousnesse hath not risen upon your heart with healing under his wings the glory of your accommodations lies buried in darknesse and yields no pleasure to the eye what satisfaction can there be in the world's goods if thy maker be not thy Husband Which he is to none but those that are effectually Gaudium solummodo verum est quod de creatore concipitur called The blaze of temporal priviledges will soon out if the knowledge of predestination do not maintain the flame If you cannot upon good grounds to wit the right application of Christ which is done in effectual calling make out a real appointment to glorie may it not is it not sufficient to marre your mirth to spoil your sport to damp your delight in things here below if seriously considered and duely thought on Can meat be savoury without this sauce Can drink be sweet without this sugar Though a Sea of temporal immunities should come flowing in yet it is this fair fresh stream that alone can glad the soul What contentment can there be in Remi and Remaliahs son if the waters of Shiloah do not bubble softlie by the door Indeed people like swine like beasts do find and take delight in these huskes and they are as dear to them as their heart and do account their having of these things to be their happinesse but it is because they know not what their state and condition is that they are lost in sin nor what it is to be without some certainty of predestination they not being able to reach in their contemplations things of so high concernment which did they know it would make their hearts to shrink for fear but that is but adverse felicity whose foundation is nothing but bruitish insensibility and that is not to be accounted the joy of a Christian of a man that hath its rise from nothing subjectively but beastlike ignorance and supinesse Haman accounted all his wealth and greatness nothing so long as he could not have his will Esth 5. 13. of Mordecai so maiest thou say and the Lord make thee to say so I have wealth and wit health and honour friends and favour profit and preferment peace and plenty goods and gold meat and mony Lands and Lordships life and liberty but what good do these do me they avail me nothing so long as sin sits in the throne so long as I am not called not converted and know not that I am elect and chosen How can I look upon them with delight when I cannot perceive they are enamelled with eternal love It is most true that Paul saith Vnto them that are defiled and unbelieving is nothing pure Tit. 1. 15. 4. The next sable consideration that maintains S. 5 this tragick scene is this that they can take no comfort in the promises propounded The Scripture is a rich mine full of golden promises one of the promises there is worth a In sacrâ Scriptura quicquid promittitur felicitas est world There are peace and pardon grace and glory love and liking salvation and sonship Heaven and happiness promised but only to those that are truly called The Scripture is a treasure of precious promises a store-house of gracious engagements They are spread thick upon the pages of holy writ The Manna of spiritual promises falls there together with the dew of Heavenlie doctrine They both descend and distil together This laden tree is forbidden fruit to thee And as Peter said to Simon Magus so I to thee in the name of the Lord who art in thy sins Thou Acts 8. 21. hast neither part nor lot in this matter for thy heart is not right in the sight of God It may justlie be said to thee touch not tast not handle not for they belong not unto thee It is for the Saints onlie to sit down at this feast you that are sinners must be excluded Procul hinc procul este profani this Paradise who do you think the Authour to the Hebrews means by heirs of promise Heb. 6. 17. but gracious souls and more plainly doth he expresse himself when he saith that they which are called might receive the promise of eternal inheritance Heb. 9. 15. May it not be just cause of sadnesse to thee to think that thou maiest not warm thy self at this fire to think that thou maiest not pluck one fair apple from the tree that there should be so many heapes of gold and sums of treasure and thou not able to say one penny is thine own There is no saving good but by the promises and yet such is thy condition that they belong not to thee How canst thou sleep without this pillow under thine head Doth it content thee to have ordinary mercies by a common providence without an interest in a special promise Promises of mercy favour love good will are not general but particular not to all but to some that is to say to the Saints the renewed the effectually called This is one thing whereby the Apostle aggravates the misery of the Ephesians former natural condition that they were strangers from the Covenants of promise Ephes 2. 12. and not without good Spem merito conconjungit promissionibus de Christo nam absque his quicquid sperant homines frustra sperant Bez. reason adds having no hope Those that hope without book hope in vain Souls do not lay claim to the covenant without you find the condition wrought in you do not challenge glorie for your right unless you can find grace in your heart do not say you are pardoned unless you find your self purified verilie it must needs be very sad if you but seriouslie consider it that there should be so much good promised but none to you because you are still bad He that carrieth a promise in his bosome hath an antidote against all disasters and he that wants it lies exposed even to eternal destruction you had better want any thing than this 5. In the fifth place Those that are not effectuallie S. 6 called and therefore cannot make
will and can fit any ground to bring forth a good crop not but that the Lord can go against the stream and throw down strong Towers and break through Walls of Steel and Brasse I go not about to weaken the hand or to shorten the Arm of the Lord Is there any thing too hard for the Lord Gen. 18. 14. But the Lord worketh by means of his own appointment and hath no other bonds than what he hath been pleased to put upon himself I speak now not of the skill but of the will of God not what he can do but what he doth do not of his extraordinary power but his ordinary providence in Spirituals not of his special and unusual operations but of his general and more common dispensations The Lord can do more than he will or doth do Nor do I mean that all of the middle sort and ranke are called but amongst them doth God pitch his Tabernacle more than among others nor by the middle sort do I mean those that are next Neighbours to the wealthiest but rather those that dwell upon the Borders of meannesse and so for wisedom and nobility they think themselves too high to put their shoulders to the work of the Lord and would be ready to think God were beholding to them for their service Doth not the Scripture and experience manifest this all along Doth not Christ himself speak the same I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Matth. 11. 25. The Disciples of Christ were not rich nor ragged were not the Wise ones of the world nor the witlesse ones This that I have now laid down doth not dash nor jarre with what we spake in the former Head The temperate Zone is most inhabited by converts and changed ones Grace loves to make it's nest in this climate to hatch and brood in this Region Oh then that the rich were lesse careful the poor more cared for and all more contented with mediocrity CHAP. X. IX The time of effectual calling when God doth call 1. MOre generally In the time of this S. 1 life while we have a natural life we must have a Spiritual life if ever we have any As Christ saith so must we I must work the works of him that sent me while it is day the night cometh when no man can work John 9. 4. This life is our Market our fair day when this life is ended time is no more with us but hath taken wing and is fled away This is Gods Preaching day now he speaks pleads calls invites when life is done then is the glasse out the time is spent the Preacher ceaseth and never shall we hear him again in that way Therefore to day if ye will hear his voice harden not your hearts Heb. 3. 7 8. Those that live not now shall never live those that die not now shall never die I mean to grace to sin Those that are not effectually called now shall never be Now is the day of grace the season of Salvation the acceptable time in this sence as well as otherwise 2 Corinth 6. 2. And care you not though you Quidam antè desierunt vivere quà m inciperen◠die before you live how shall you then live when you die after this life there is no Sacrifice for sin no grace to be had no calling voice to be heard Therefore whatsoever thine hand findeth to do for thy Soul do it with thy might for there is no work nor device nor knowledge nor wisedom in the grave whither thou goest Eccles 9. 10. We may now and we will not we would hereafter and we shall not when this life is ended we may say the Summer is past the Winter is come the time of the singing of birds is gone and the voice of the Turtle is heard no more in our Land the time of this life is the time of our marring or making for ever 2. More especially In the time of youth S. 2 The Lord can convert and bring home to himself at all times in middle age in old age at the very last as the Thief upon the Crosse you know the saying One that none might despaire but one that none might presume The Lord is tender hearted and ready to reach out Conversio nostra semper inv niet Deum paratum Aug. Ezek. 18. 21 22. Nunquam sera conversio vera R. Jun. his Armes of love to a returning mourning believing Soul whensoever True repentance is never too late but late repentance is seldom true but for any upon this account to run on in excesse of riot and to resist the Holy-ghost is most desperate and sad and yet many do thus presuming upon the last but as one saith wittily this is as if a man should break his neck willingly to trie the skill of the Bone-setter The time of your youth is the choice time therefore saith Solomon Remember thy Creatour now mark now in the dayes of thy youth and illustrates it by the contrary Eccles 12. 1. c. Some have observed the time of effectual calling to be between the years of eighteen and thirty most commonly Though but few can speak punctually as to the particular time and means of their conversion as a parted pious man observeth yet I do believe Master Baxter of Baptisme Jer. 2. 2. that most Saints experience saith that the Lord wrought upon them in their younger dayes and therefore the Lord tells his people he remembers the kindnesse of their youth though youth there may be otherwise understood and this early conversion is meant of those that sit under the dewes of grace the distillings and droppings of Heavenly Doctrine as for Heathens and such who never heard of Christ and his Laws and their sins when they come under the sound of the Silver Trumpet of the Gospel though in old age their conversion may be more likely because they never had the means before I limit not the Holy one of Israel if he can convert at all times yea even then when thou hast worn up thy body and yet will not and doth not use it What is that to thee Follow thou his present call as Christ said to Peter in another case Prize John 21. 22. then your youthful time when those dayes are gone you shall never see such dayes again You may be twice a Child but you can never be twice a young man The morning Aurora Musis amica is observed by Schollers to be best for study The morning of our age is the best time for Spiritual study for studying the condition and state of our Souls The spring of youth is the best time to take Physick Heavenly Purgations in for the working out of sin the cleansing of our Soules the making of our Spirits whole It is the best time for the digging up the Garden of our hearts then doth the Lord sow