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
Vox Dei hominis GOD'S CALL FROM HEAVEN ECCHOED By Mans answer from Earth Or A Survey of EFFECTUAL CALLING In the Explication of its nature Distribution of it into its parts Illustration of it by its properties Confirmation of it by reasons Application of it by Vses Being the substance of several Sermons delivered to the people of Heveningham in Suffolk By J. Votier Minister of the Gospel When thou saidst Seek yea my face my heart said unto thee thy face Lord will I seek Psal 27. 8. LONDON Printed by T. C. for Nathanael Webb and William Grantham at the Bear in Paul's Church-yard neer the little North door of Pauls 1658. To his beloved people the inhabitants of Heveningham Suff. Christian Friends THese Sermons coming abroad into the world I thought meet to command them to visit and salute you where they first drew their breath They have formerly been preached to your ears they are now presented to your eyes the Lord print them upon your hearts I take it to be my duty though I be the lowermost of the ushers in Christ's School yet according to the measure of my talent to try all conclusions for the weal of your souls and how would mine heart be enlarged with thanks to the Lord if my poor endeavours might be crowned with succes and though these things have been communicated to you formerly yet because we are slow to receive and retain divine truths to write the same things that I have spoken to me shall not be grievous and to you I hope the Lord will make it safe Nay though my service for your souls in any kind were doubled yea treble yet should I abundantly rejoyce in the labour of the hardest tasks if thereby through the assistance of the Almighty I might see Satans forts taken and forces routed and sin marching out of your hearts and lives with bag and baggage and the Lord Jesus with the blessed train of his spirit's graces enthroned and set up in the midst of you To which end Iearnestly desire that the Lord would be pleased to bless this all my other labours that you would be pleased to accept of my counsel as in the Book so in this Epistle And that 1. More generally 2. More particularly with respect to the ensuing Treatise 1. More generally 1. Take heed of error and heresie They are reckoned in Scripture amongst the works of the flesh They are the secret underminers of that which is good notwithstanding their well-complexioned face 2. Get knowledge Ignorance is the root of iniquity In times of light to live in darkness is most sad 3. Do not imprison but improve your knowledge To him that knoweth to do good and doth it not to him it is sin with a witness Jam. 4. 17. Knowledge without grace is but like a jewel in a swines snout or a pearl in a toads head 4. Keep close to the Ordinances Keep up in your hearts a love to them Come once to slight and turn your back upon them and you put the reins into the Divels hands 5. Love sound and soulsearching preaching never distaste it it is best for your souls it is wholesome though not toothsome 6. Be much in examination of your selves weigh your selves in God's scales will you know every thing and be ignorant only of the state of your souls 7. Content not your selves with a form but look afte the power of godliness the name without the nature of a Christian will little avail you forget not what I have taught you from Matth. 7. 21. 8. Take heed of the world and the cares thereof Do not so fasten your thoughts to earth as to be strangers to heaven Be not so careful of your bodies as to be careless of your souls 9. Look to your families let Christ come in there Train up your children and servants religiously let your houses be as so many Churches Neglect here is the corrupted spring that sends forth puddle-streams into Ecclesiastical and Civil societies without the service of God your houses will be but the Divels shops 10. In your places discountenance sin and profaness encourage goodness Improve your power estate age c. for Christ's glory 11. Maintain love towards each other follow peace and holiness Love is an excellent grace 12. Be very careful to sanctifie the Lord's Sabbaths publikely and privately They are God's dole days be not unwilling to wait at the posts of his gates for his alms 2. More particularly with respect to the ensuing Treatise 1. Look upon this little piece as an help to bring to remembrance what hath formerly been taught you 2. Take the counsel therein as from your Minister Friend and Lover who earnestly desires your eternal salvation 3. Read it not out of novelty but conscience 4. Pray over it and for me that I may be the better enabled to discharge my duty in watching over your souls 5. Compare it with the Scriptures and so far as it harmonizeth with them embrace it I shall here put a period and conclude not ceasing to be mindful of you at the throne of grace and to make mention of you in my prayers who am Yours in the service of your souls J. V. To his respected Friends the inhabitants of Margarets of Ilkets-hal in Suff. My first Love LOve is strong That providence which brought me amongst you makes me love you that love time and absence have not obliterated but still like the Laurel it retains its greenness I served a full apprentiship with you in the Ministry of the Gospel wherein my design and desire was the conversion of your souls These papers I send after my former pains with you to second what I then taught you The Spirit as principal bless both the one and the other to you I called you often in the name of Christ to come to Christ and I hope it was not wholly without effect on some My love constrains me to call again in this ensuing Treatise which while you are reading I hope I shall be praying that God would prosper it to you Be convinced of the danger of a natural condition I have often touched on this string if it have jarred to you I wish the Lord would so temper your spirits that now it may be melodious I pray that he that succenturiates and is come in my room may reap the harvest of my seed-time and if what was sown and came up then but thin may grow up now to full ears of corn it shall through grace be a cordial to my spirit Love and cherish that light which burns among you Take heed of the infection of error Be diligent hearers and not only so but also dutiful practicers of the Word The Lord prevail with you and effectually call you unto himself that predestination from eternity may be manifested by your timely acceptance of Christ This is and shall be the prayer of Your unfeigned Lover J. V. From my house in Heveningham Feb. 4. 1657 8. To
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
Now it seeth it self by the Brink of the lake that burneth with Fire and Brimstone and saith as you have it in Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy Waves Now it knoweth it can claim no other portion and challenge no other Inheritance but that of wo and misery As by the former it feeles its sins so by this it feares Gods wrath It knows that it deserves to be the everliving object of never-dying displeasure It now seeth that it hath run into a Premunire and is intangled in the snare It heareth nothing but a dreadful voice and thundring comminations from Mount Ebal Cursed cursed be thou that hast done thus and thus because Deut. 27. 21. thou hast forsaken God and followed thy lusts This is called the Spirit of bondage to fear which the Apostle mentioneth Rom. 8. 15. Now the threatnings of God in his Word to which before it turned the deaf ear are heard They beset and hemme the Soul round about on every side that it sees no way of escape no door of hope to run out at Now sad thoughts amazement of Spirit dolorous complaints and nothing but Alarums of Gods anger Now it 's light sins sit heavy upon its skirts Though these could darken not every Face and these angry surges arise not to the same height in every Soul for the Lord is various in his dealings In some more of this in some lesse but in all usually some It is said of good Master Bolton that in his conversion the Lord came upon him like an Armed Man or Lion as if he would have torne him in pieces but over some God doth rather shake the Rod then Strike and deal blowes The alwise Jehovah is various in his dispensations yet this is his more ordinary path 4. Lamentation The fourth Step is sorrow S. 5 and mourning Now the clouds gather and cover the Face of the Soul Showres come down and it is a rainy season A deluge of sin and deluge of sorrow what the eye seeth the Heart rueth The heart is melted and dissolved the deepes are broken up and send forth their streames by the Channel of the eyes If you lay your eare you shall hear nothing but complaints if you listen nothing but heart-breaking sighs As Jeremy said in the third of the Lament v. 51. so may the Soul now say Mine eye affecteth mine heart because of all the Daughters of my City because of all the transgressions and Iniquities of my disobedient Heart Formerly the poor Creature was all upon the merry Pin now it is as full of sorrow seeing what it hath done and what it hath deserved when sin and wrath and sence of both are in conjunction they melt and thaw the Heart that before was frozen and hard And this we may call legal sorrow Legal sorrow arising from sin and wrath discovered and denounced by the Law without the Ingredients of other considerations it is said of Jacobs Children that when they came to the Gen. 50. 10. threshing floor of Atad which signifieth a bramble there they mourned with a very great and sore Lamentation So when the Soul hath been threshed with the apprehensions of Gods anger and scratched with the brambles of dreadful Gemitus geminatus luctus threatnings then do the Waters of sorrow flow and rise very high and it 's mourning is great 5. Perswasion The next is a belief or perswasion S. 6 hatched in it's bosome that it's sins are pardonable and may be pardoned and here comes in the knowledge of the Gospel Knowledg of the Gospel and the grace of God It heares of a Brazen Serpent that can heal those that are stung of a Physitian that can cure all Diseases of Balme in Gilead good for Every sore it takes notice of a white flagge hung out and therefore it saith with the Jaylour Act. 16. 30. What must I do to be saved It hath heard of a Saviour a Redeemer There is hopes then saith it that my captivity may be turned into Liberty my bondage into Freedom Here is now a little crevice whereat light comes into the Soul and the early dawning of the day appeareth it hath some inklings and general Notions of Salvation It seeth Christ as afar of as the Eunuch said Acts 8. 36. in the Acts See here is Water what doth hinder me to be Baptized So saith the Soul in this case Lo the Lamb of God that taketh away the sins of the World and I am a sinner of the World and have a world of sins in me what hindreth but that I may be saved great yea very great sins have been pardoned and why may not mine It hath heard of the promises and heard of abundance of grace and perfect meritorious righteousnesse of Christ and all this in order to the taking away of sin and hence it comes to conceive some likelyhood some probability or at least some possibility that it's condition may be mended that it's Estate may be bettered And thus far I conceive a Man or Woman may go and proceed and yet never be effectually called 6. Anhelation Hereupon the Soul in the S. 7 next place pants and breaths and longs for Jesus Christ Oh that this Treasure this Jewel this Saviour were mine It 's wishes desires and Gen. 30. 1. cares are now for Christ The Soul with Rachel saith Give me Christ or I die nothing in the world will satisfy me but him Gold Silver Friends Relations Health Prosperity what are all these to me None but Christ none but Christ for my poor Soul He would be better to me than ten Sons yea than ten thousand worlds How pathetically did David expresse his desire of temporal Water Oh that one would give me drink of the Water of the Well of Bethlehem which is by the Gate So saith the Soul Oh that I had some of the Water of Life this healing Water cooling Water cleansing Water as David again in Psal 42. 1 2. So saith the Soul I pant after God thirst for God for Christ Now the heart is sick of Love of longings And as before there have been heart-breakings for sin so now heart-breathings after a Saviour You that have been or are Child-bearing Women know the height of natural longings Alas this Spiritual longing after Christ is more strong more fervent than those by far nothing will pacify quiet and still the Soul but onely this breast nothing can slake it's thirst but onely this Fountain water Nothing answeres it's wish but this because nothing answeres it's want but this A poor Begger when he seeth fair Houses rich Clothes dainty Fare to which he is a Stranger is ready to wish Oh that this House this Food these Clothes were mine So saith the Soul I am miserable Oh that the mercy of God in Christ were mine I am naked Oh that the Robes of his righteousnesse were mine to hide my shame I am an hungry
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
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
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
so little who was of more yeers Aged sinner there are many at 30. years have done much for God through his grace are thriven and grown lusty in piety and have run hard that they are almost at Heavens gate when thou hast done nothing are like Pharaohs lean kine and didst never take two paces in the way of godliness who art 50 60. years of age it may be more and hast enjoyed as good nay it may be better means than they there are many of half thy years that grow rich with a little and thou growest poor with much That have more in their little finger than thou hast in thine whole body you have cause to lay it to heart that you have laid out your heart no more for God Hast thou stood all this while a tree in Gods Orchard and art thou outstripped by a young Plant Hast thou been all this while in Christs School ever 2 Tim. 3. 7. learning and not yet able to come to the knowledge of the truth Art thou still no further than a. b. c. Oh consider this thou that hast forgotten God so long least he tear thee in Psal 50. 22. pieces and there be none to deliver Yet I would not have thee to despair yet there may be some hope concerning thee if thou turn truly repent really pray perseveringly seek seriously and believe savingly Thou hadst need double thy diligence and redeem the time Thou must do two hours work in one Thou must ride all night as well as all day or Plus omnibus religione operam dare senibus convenit quos praesentis seculi florida aetas transacta desemit thou wilt hardly get to they journey's end Thou hadst need borrow time from thy sleep from thy meales from thy recreation and lay it out about thy soul because thou hast neglected thy salvation so long the smalnesse of your remaining time the decay of sence and reason habit in sin the wiles of the Devil render your change doubtful and difficult However give all diligence to make thy calling and Election sure Be importunate with the Lord and like Jacob take no nay The Sun is almost down yet if thou put on hard thou mayest reach thy Fathers house before day-light be quite done 12. The utility of observation Doth the S. 12 Lord convert and call into his bosome by his works and providences Then it is a very good and profitable thing for us to take notice of the providences of God providences well minded may be means of our souls mending Such as have their conceptions filled with them may come to have their conversation filed by them The works of the Lord being throughly pondered are means many times of being truly purified The Lord passeth by us in his dispensations and through our heedlesseness passeth over us in displeasure The Lords works and various dealings are as decoyes and snares to take us but if we step over them we are not like to be caught The Lord openeth these hangings and if we open not our eye to behold them they wil not affect our heart who is there that observeth the Psa 28. 5. works of the Lord or mindeth the operation of his hands in his actings towards them or theirs in their soul or body formerly or lately in greater or lesser affaires in light or dark prosperous or adverse emergencies much might be squeez'd and got out of them It was the commendation of one that he could make something of nothing and great matters of small so the providences of God which others make no account of if Husbanded and improved might amount to the salvation of the soul through God's blessing They are therefore to be recorded in our thoughts and registred in our understandings In the Arke was kept the pot of Manna which was a remarkeable and extraordinary providence of Heb. 9. 4. God towards the Israelites in that they were fed and preserved so long by it A Godly man of late hath set before us a very commendable pattern of this nature I mean Master Ambrose in whose middle things you have a Catalogue of providences c. The footsteps and goings of the Lord are to be marked and observed It is not amisse to keep a Book or List of them let mercy be remembred Beneficia Dei omnibus horis consideranda sunt misery regarded let trials be thought on let afflictions affect us let his providences of all sorts especially those of greatest stature live in our memories and not be buried in the grave of oblivion shall the Lord passe under our window in actings of various and divers kinds and shall not we look out to see what he doth when his hand is stretched out to strike or reached out to stroak shall we regard neither Contemplation of our maker is one great Homo ad contemplandum creatoris suum conditus est end of our making and to view not onely the wayes of the Lord in general towards others but also his goings in particular toward our selves It were but a practice of piety to have Chronicles of this nature as none of the words so none of the works of the Lord should be suffered to fall to the ground by us but we should take them up at the first bound we should shew our selves thrifty in this case and gather up the fragments that nothing be lost we are ready to murmure at God's dealings many times when there is great reason to marvail at them when we see the issue of them Providential actions are the ripening of the Lords previous intentions by providences do his purposes come to the birth and his promises receive accomplishment let them therefore be heedfully observed and carefully preserved 13. The dignity of the word Is the word S. 13 an Instrument in God's hand of changing mans heart then it is a most precious thing and to be much prized by us It is a word of duty to us and therefore must needs be a word of dignity in it self It is a working word through the spirits assistance and therefore a worthy word to our acceptance it is a means of sanctification and there is reason it should be the matter of our estimation it is an invaluable treasure and incomparable Jewel and therefore to be lodged in the heart and laid in the bosome which was the practice of pious David Thy word have I hid in mine heart Psal 119. 11. He had high thoughts and singular conceit of it with such a deep stream did his affection run towards it that himself could hardly sound the bottome thereof as appears by his pathetical expressions O how love I thy Law It is my meditation all the day Ps 119. Scripturae divinae jugiter mente voluantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. Si verbum Dei auferas solem è mundo sustulisti 97. The word is of exceeding great use and price it is an universal remedy it is a means of enlightning
the head of enlivening the heart It is as the Sun in the Hemisphere of the soul without which a man or woman is in the land of darknesse such is the vertue and value thereof that Luther said one leaf of the Bible was worth the whole world it is the honour of a Nation the happinesse of a people to have it it is a blessing that proceeds from signal love and distinguishing favour He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Psal 147. 19 20. The Bible is the Book of Books the Scripture is the King of writings which made Charles the great to crown it with his own Crown it is of such worth that it is a shame for a Christian not to be well read in the writings seen in the sayings versed in the verses Catechized in the chapters and perfect in the pages of that Book One asked a Schoolmaster whether he had Homer's Iliads and for his negative answer took him a box on the ear and went his way Do not they then deserve to be ratled with reproof condemned by censures that are weary of the word that slight the Scriptures that trample the Testaments under their feet I am loth to leave it upon record that this age hath produced such Caterpillars It is a sin I think not to be mentioned without mourning such consider not that where there is no vision the people must needs perish Prov. 29. 18. O let not the esteeme of Gods word die and wither in our hearts It is a golden treasure though it be but in earthen Vessels it is most dainty fare though not sauced with the enticing words of mans wisedom what though it be not written so as to please sinful fancy let it suffice it is so written as to procure saving Faith It is eminent for beauty transcendent for splendour to those that have their eyes opened A word fitly spoken is like Apples of Coecus noâ— judicat de coloribus gold in Pictures of silver Prov. 25. 11. All the words of God are fitly spoken and as they said truely Never man spake like this man John 7. 46. So may we both truely and justly say in this ease Never any spake as God speaks in his word that must needs be excellent which teacheth of God traineth the soul tutoreth the affections that must needs shine with a peculiar lustre which the spirit as superiour Agent makes use of as an inferiour instrument to condemn vanity convince of folly to confound sin and to convert the soul 14. The necessity of hearing Then carnal S. 14 people must hear the word since it is a means of calling and conversion It is a pernicious principle that teacheth that wicked men may not do bona good things because they cannot do them bene well It is true God loves adverbes better than verbes the manner of doing rather than the matter yet the matter rather than nothing at all and though it be bad not to do that we do well yet it is worse to leave our duty wholly undone It is but doleful doctrine to exclude people from the means of grace because they have not grace The wicked are condemned in Scripture for not calling upon and worshipping Psa 14. 4. Jer. 10. 25. Verbum Dei praedicandum est ut audiens credat Rom. 10. 17. the Lord If the word be the means of life then the dead in sin must wait upon it If the Ministers be Christs ushers then those that would learn must come and sit at their feet Faith cometh by hearing then they must come to hear that they may have faith Peter preached to wicked ones to the crucifiers of Christ Acts. 2. 22 23. c. if it were lawful for him to hold out the word it was lawful for them to hear it If lawful for him to preach to them then lawful for them to be present Let them then hear the word and hear it with fear and trembling however let them hear it Though they come to work yet God may new mould them though they come for custom yet God may convert them Though their intentions be sinful yet Gods execution may be sanctifying some ordinances are for all others onlie for some The Sacraments are Gods visible the Scriptures his audible word Though the wicked are to be debarred the one yet not to be deprived of the other Though they may not be Communicants at the table yet let them have communion with the Pulpit though they be shut out of the chancel yet let them not be shut out of the Church Though the presence chamber be kept with lock and key yet let the Court gate be set wide open Though they may not handle the body of the Lord yet let them hear the word of the Lord. CHAP. III. II. Vse for Terrour THis doctrine in the next place speaks woe S. 1 and condemnation with a loud voice to those that are not effectually called it dischargeth a volley of shot thundreth an whole peal of ordnance in the faces of those that are unchanged like pictures that are made to look everie way as it smileth upon the godly as you shall hear afterwards so it frowneth looketh 1 Kings 22. 8. louringlie upon the ungodly And as Ahab said of Micaiah touchilie so may we say of this doctrine trulie in reference to wicked men that it doth not prophesie good concerning them but evil Doth the Lord effectuallie call whom hee did predestinate then you who yet are not called have cause to wax pale and to be filled with tremblings of spirit It is like the hand writing upon the wall and may loose your joints and cause your knees to smite one against the other and that upon these accounts and the consideration of these ensuing particulars 1. Such cannot yet conclude that they S. 2 are predestinate they have no ground nor foundation whereupon such conclusions may stay themselves where the deluge of sin rests still upon the spirit and ways of a man or woman thoughts of predestination can find no rest for the sole of their feet but must either return and die in the rest of fond imagination or else flutter up and down till for want of being feathered by grace they fall and perish in the inundation of unrighteousnesse Such deserve to be hist at in the Schools of the Saints who make a flourish with such conclusions and are not able to produce the premises The Scripture giveth no warrant thus to conclude for Peter joyneth election and sanctification together where he saith Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience c. 1 Pet. 1. 2. or to sanctification rather What Bez. in loc though you have civilitie and outward conformity is that firm ground fitting for thee to anchor upon with determinations of thine election
dissolve you It argueth a very evil frame of heart to oppose or not to mind this work throughly It argueth desperate pride of spirit to resist to refuse the grace of God the calls of Christ under such various dispensations He hath come to you with a rod in his hand with chidings in his mouth he hath come also in love and in the spirit of meekenesse too He hath sent a thundring Luther and a mild Melanchthon to you he hath spoken bigge words his words and calls have been of all sorts and sizes He hath laid before you the curse of the Law to deterre you he hath set up the crosse of Christ in the Preaching of the Gospel to draw you you have had sound reprehension sweet exhortation and yet for all this you have not run to the bosome of Christ but remain in the borders of the Devil's Kingdom Verily this makes your sin to swell and boln exceedingly 2. The altitude of your inexcusablenesse S. 5 Though people be never so guilty yet they are Vsitatum generis humani vitium est peccatum defendendo excusare too ready to acquit themselves and though they are to be accused yet they would fain be excused this practice we learned from our first Parents and though we offend yet we would defend but the Lord hath stopped thy mouth that thou hast nothing to say for thy self and the Figg leaves of vain pretences will be but a weak Bulwark against the charge of the Almighty If God should ask you how it comes to passe that you are still unchanged who have sate under the means you will be like that poor man Matth. 22. 12. speechlesse and it will be most dreadful for any man or woman when they shall be brought to their trial and judgement at the last to have no plea nor allegation to put in for themselves It is the way of the righteous God if sinners will not be pliable so to order his dispensations towards them that they shall be left without excuse and shall be condemned by their own Conscientia peccati formidinis mater conscience which will be matter of greatest horrour consider these ensuing particulars and see what excuse will be found for you 1. Somtimes people excuse themselves because S. 6 they want their hearing which I confesse is a sad thing for though the heathen Philosophers have determined sight to be the most noble of the senses yet Christians have reason to account hearing the most noble because the most useful for faith comes by hearing It is Via Domini ad cor dirigitur quum veritatis sermo humiliter auditur the channel whereby the word of life by the work of the Lord runs to the heart blesse God you that have the use of this sense and use it to Gods glory yet the Lord many times shuts up the passages of the ear by infirmities and casualties for reasons best known to himself but though thou canst not hear yet thou canst read Though thine eares be obstructed yet thine eyes be opened though thine eares be deaf yet thine eyes are not dim though the Lord hath taken away thine eares yet he hath given thee eyes and though he have shut up one door that leadeth to the head yet he hath opened another and hath afforded thee such education and bringing up that thou hast been taught to read and though grace usually come in by the ear yet when the Lord bars up that he can let it in by the eye but you have not improved your talent of reading you have been like the unprofitable servant that hid his Lords Matt. 25. 25. Talent in the earth There hath been a price put into thine hands but thou hast been so foolish thou hast not had an heart to improve Prov 17. 16. and make use thereof The Scripture and good books have been to you as a garden inclosed and as a fountain sealed so little have you given your self to reading Paul's counsel to Timothy give attendance to reading is calculated 1 Tim. 4. 13. not only for the meridian of a Minister but of every true Christian also what know you but God might have set home the word read upon your heart and have sent Acts 7. 29 30. his spirit to help you as he did Philip to the Eunuch in reading will not this enervate and ham-string the force of other pleas that you had a could but not a would to read a faculty but not a fancy a power but no pleasure to read that you had skill but no will at all 2. Many say they cannot read when yet S. 7 they can hear Not to read is very sad and such have not performed the part of loving Parents who have not given their children so good education they are like to hold up their hands for it at the bar another day without repentance and thou also art in fault thy self for thou mightest have learned to read and thou wouldest not give thy mind to it or thou maiest learn to read yet but thou hast many excuses thou art too old Indeed we are alwayes too young or too old to that which is good you have your senses and memory vigorous enough for other things and why not for this There wanteth only a will I Sola voluntate quisque efficitur Plut. have read of one Eurydice a noble Lady who being a Slavonian born and most barbarous yet for the instruction of her own children she took pains to learn good letters when she was well stept in yeers And ought not the life of our souls to be as dear to us as the children of our body And though your sight be taken away from you now yet time was when you had the use of it and it may be for not making use of it aright God hath deprived thee of it therefore that cloke of excuse is not long enough And though you cannot read yet it may be some of yours can though not the Parent yet the posterity though not the Master yet the man and you may hear them God hath not denied you your sence or if none in the house can read which sometimes falls out a woefull thing it is yet you having a gift of hearing must wait upon the publike preaching of the word the more The Philosophers say that nature is an indulgent mother and where she is defective in one kind she is redundant in another and what she subtracts from one faculty or sence she gives to another and so doth compensate and make amends as those to whom she denies sight she gives the bettet memory c. So we wanting one faculty or sence which might be very subservient for our souls good should labour to make double and so much the more improvement of that we have But thou though thou canst hear yet givest not thy self to it Thou shouldest hear more and thou hearest less than others thou shouldest hear oftner and thou hearest seldomer
Oh it is a blessed thing Auris bona est quae libenter audit utilia to have the ability and act of hearing that which is good Blessed are your eyes for they see and your ears for they hear Math. 13. 16. It is thy duty to hear much but not thy deed thy part but not thy practice He that hath ears to hear let him hear what the spirit saith to the Churches Revel 2. 7. and blessed is he that readeth and they that hear the words of this Prophecy But you come not at the word Verba Dei quae aure percipitis mente retinete or if you hear it outwardly yet you care not for holding it inwardly you had need never be out of Christs School never make any play dayes all dayes in the week had need be hearing dayes with thee you had need lay your eare close and catch all and not let any fall besides you but thou wilt purposly avoid the Church or meeting place thou wilt not come nigh the door of that house for weekly lectures thou neglectest them for Sabbath day Sermons thou art hardly drawn to them for good company thou carest not for coming amongst them and to hear their discourses of heavenly matters Thou art willing thine ears should be as wickets to let in wicked talk but art loath to open them as gates to let in worthy truths do you think you shall have any excuse who have been intrusted with such a talent as this is Shall you bee allowed to pleade with your tongue who have refused to hear with your ear Have you forgotten what the spirit saith He that turneth away his ear from hearing the Law even his prayer shall be abomination Pro. 28. 9. 3. Many will say they have no time which S. 8 is a poor excuse but it seems they think a bad one is better then none at all Have you time for the world and have you none for the word You can find time for that which you would and can you find no time for that which you should You have time for the body but it seems none for your book You Nemo vestrum parvi aestimet tempus quod in verbis consumitur otiosis have time for vain words and have you none for vertuous works God hath given you time for good duties and if you give it away to the Devil and sin will it be a currant excuse to say you had none You have time to riot but none to read you have time to hunt but none to hear say you have much ado to struggle with poverty and your day labour drinks up your time yet you find some hours to wast and spend impertinently Oh if you did but lay out that time in spiritual industry which you loyter away in sinful idlenesse how much might your soul be advantaged yet say you had no vacant time a wise man or woman Ephes 5. 16. would redeem and purchase some time out of the hand of bodily affaires and bestow it upon soul-concernments and would provide for the life of his spirit though with some losse to his flesh and yet be a gainer but say that in ordinary dayes an hours absence from the world which I will not which must not be granted to be present with God could not be dispensed with all and thy condition so hard-hearted that thou couldest not borrow a few sands of it yet thou hast the Sabbath-day free for this very end and purpose which is to be spent wholly for thine eternal good wherein thou art wholly to mind and look after grace and Heaven and if oni this day thou hadst but studied hard thou mghtest have been none of the meanest Scholars in the School of Christ Thou maiest not do the worlds works on this day and yet rather than thou wilt do ought for thy soul thou wilt trifle and truant away this golden season most wretchedly It is a great burden to thee to give a few hours attendance in publike assemblies How many vain words worldly yea wicked works passe from thee on that day The Sabbath is so irkesome to thee that thine heart many times saith as they When will the new Moon be gone that we may sell corn and the Sabbath that we may set forth wheate Amos 8. 5. You should have pleaded hard with the Lord on these dayes for grace and you have played it away You should have been searching the Scriptures which testifie of Christ and so might have attained John 5. 39. eternal life You should have been in your closet pouring out your soul before the Lord You should have been questioning your heart and laying the line to your life when alas many such dayes have passed over thine head and if thou cast up thine accounts thou wilt find there hath been nothing done for thy poor soul Thou knowest no more of Sabbath Sabbatum asinorum almost than the Oxe and the Asse that resteth from his labour Thou maiest not work on this day and yet thou wilt not mind thy soul Thou maiest not trade in the world and yet thou wilt not traffick to Heaven Oh will it not be terrible to think that thou hast had so many Subbaths and yet hast no sanctity that thou hast had so many hallowed daies and yet hast no holinesse That thou hadst rather sleep and passe away these daies with oscitancy and carelessenesse than strive to enter in at the streight gate of grace Thus this opponent is answered and this excuse if weighed in the sanctuarie ballances will be found too light Thou hast had time more than thou hast known what to do withall 4. Many would plead for themselves that S. 9 they have but weak wits and are but of small and mean understanding and they cannot sound the bottome of things that they read and hear their brains are so shallow that such things are riddles to them but yet they think they are crafty and witty enough in other things There are indeed problemes and hard Pascimur apertis exeâ—cemur obscuris questions in the word to pose the Schollers of the higher forme and there are easie things for those of lower capacities there are shallows where the Lamb may passe and depths for the Elephant to swim in The material fundamental things that are of absolute and indispensable necessity to salvation are written in such legible characters as it were that he that runs may read them They are all plain to him that understands to him that gives himself Prov 8. â— to knowledge They are printed with such a great letter that weak eyes may read them besides the Ministers of the word are the Captaines and chief of your forme whom God hath appointed to construe your part to you and to Job 33. 23. be interpreters to you of his mind and will They speak plain to you and stand over you and point you to every letter and word as it were with a fescue For precept
maiest recount many dealings of the Lord to thee in a more than usual manner and yet thou hast not set thy self to delight in him and his wayes Have none of his providences prevailed with you none of his mercies melted and moved you Innumerable have been the Lord's gracious eminent dealings towards you which are set off with the greater glory and splendour by the foil of some precedent or intermixed Psa 51. 8. Quam dives es in miseâ—icordia quam magnificus in justitia quam munificus in gratiâ Domine Deus noster non est qui similis sit tibi adversity or casualty your desperate wound was cured your broken bones God hath caused to rejoyce your poysoning hath been prevented the snare that was laid for you the Lord hath broken the time would fail to enumerate all so that thou maiest say How excellent is thy loving kindnesse O God Psal 36. 7. But O the sadnesse for all these thou hast gone on in thy sins and rebellions against God and hast not cared for a change from sin to grace thou hast slighted the Lord's sayings notwithstanding these his doings and hast contemned his calls notwithstanding these his carriages towards thee Ah soul is this 2 Sam. 16. 17. thy kindnesse to thy Friend What doest thou still stand out against the Lord and build Bulwarks against the most high This was the great sin of the Israelites anciently towards the Lord that they came not into him who had done so much for them They soon forgat God Psal 106. 21. their Saviour Doth not a Parent take it sadly when after all he seeth no amendment in the Child The Lord was angry with Salomon because his heart was turned from the God of Israel 1 Kings 11. 9. who had appeared to him twice How many times hath the Lord appeared to you and yet you have never appeared for him Have the paths of the Lord to thee been mercy and truth and yet hast not cared for his Christ his Covenant The Lord may say complainingly of thee as David of Nabal Surely in vain I Matt. 25. 10. 1 Sam. 25. 21. have kept all that this fellow hath in the Wildernesse so that nothing was missed of all that pertained to him and he hath requited me evil for good I have done thus and thus for this man or woman and yet I perceive nothing but stubbornesse and stoutnesse in them towards me Hast thou had so many word-calls and so many work-calls and yet hath no saving work passed upon thy soul Have there been such goings of the Lord to thee and yet no goings of thy soul to the Lord by Christ Do all these deeds of God bring thee to no duty for God Have they not made thee sit down and reflect upon thine own heart and say what shall I go on in my opposition against my portion and presevere against my rock and refuge against my Friend and Father Doest thou thus requite the Lord O foolish soul and unwise Is Dcut 32. 61. not he thy Father that hath bought thee hath he not made thee and established thee This Quo liberalius nobiscum agit Deus eo magis accendi decet pietatis studium in cordibus nostris Calv. in loc makes your condition sad and aggravates your rejecting the offers of grace more and more for our hearts should be tinded and fired at the beams of God's bounty and the fannings of his favours should blow that fire up to a flame The Lord hath sought by these to gain you and yet you have refused to give him your heart If you search all your common places I think you will not find an Argument whereby you may plead for your self 4. The lenitude of the spirit Adde to these S. 13 the actions of the spirit That hath gently striven but you have not been stirred that hath called but you have not answered Oh the Ad faciendum bonum quid in nobis bonus Spiritus operatur monet movet docet sweet gales that that hath breathed upon you which would have carried you into the haven of Christ's bosome into the creek of an estate of grace But you with the perversenesse of your will have rowed hard against the wind that you might not be born down by the sweet impulses thereof That hath taken you by the hand and hath said Come go along with me and I will shew you the Father it hath in love laid hold upon thee to lead thee to Christ but thou hast pulled away the shoulder It hath got thee into the ship and would have launched forth into the deep and have carried thee over to the other side to the land of promise but thou hast skipped out and made away from it O the renitencies and reluctancies of thy spirit against the reducing and reverting acts of the spirit It hath admonished and advised moved and minded taught and tutoured Monet memoriam movet voluntatem docet rationem Isa 30. 21 thee but thou hast not learned when thou hast been ready to turn aside to the right hand or to the left thou hast heard the spirit speaking a word behind thee saying This is the way walk in it When thou hast been ready to stretch forth thine hand to unrighteousnesse thou hast heard that saying Oh do not this abominable thing that I hate But thou hast not Jer. 44. 4. obeyed the voice thereof Though the Lord saith to thee as he said to Abraham in all that Sarah hath said unto thee hearken unto her Gen. 21. 12 voice so in all that the spirit saith unto thee hearken unto its voice The Poets tell of one Orpheus who was so cunning a player on the Harp that by his excellent Musick he drew after him wild Beasts Woods and Mountains and by the same recovered his Wife out of Hell The spirit hath made to thee the Musick of the spheares and plaid deliciously upon the strings of holy writings to allure but thou hast been more wild than the Beasts of the Woods more immoveable than the mountains and hast refused to follow its delightful harmony nay hast been unwilling to come out of the fire of Hell to be drawn out of the Hell of thy natural condition by the allurement of its choicest tunes and raised straines Sin hath taken you by one hand and the spirit by the other to draw you from sin to it self but you have scowled upon the spirit when you smiled upon sin The spirit hath shewed thee O man what is good Mie 6. 8. and what the Lord doth require of thee even to do justly and love mercy and to walk humbly with thy God But thy endeavours have not been suitable to the spirit's discoveries The spirit hath made to you revelations of God's will and yet there hath followed thereupon no reformation of your wayes Nay the spirit hath gone so far with you that it hath convinced you of thus much that you should
be better than you are and yet for all this you are the same man and woman It hath convinced you of Christ's readinesse to espouse you and yet you have not been willing to give your sins a Bill of divorcement and to put them away it hath made conscience its deputy your bosome Friend that knows you well and should have great interest in you Conscientia est cordis scientia and hath set it on work to speak to and to deal with you but all will not do The spirit hath visited you every day upon this account and hath spoken to you enticing words and intreated you not to be so unruly like an Heifer unaccustomed to the yoke and hath said come soul hearken to the voice of God obey the call of Christ you do not know how much it may be for your good why will you not be gracious and holy Do you not know that to be Godly is to be Godlike The great God that can grind you to powder the good God that can save your soul calls upon you invites you and will you say nay The spirit hath opened the Lord's love Letters and read them to you and descanted upon them but you regard not To sin against such shinings of the spirit is no small matter affronts offered to the spirit will sit heavy upon the soul when time shall be Hath the Dove come and have not you Spiritus Jesus spiritus bonus Sanctus rectus c. Isai 63. 10. opened the window to let it in Hath the holy good pure spirit of Jesus Christ thus parlyed with you and do you stand out against its sweet assaults This is to vex and rebel against the spirit which is a great provocation to the Lord and aggravation of thy sin whereby thou doest incurre his displeasure procure thy destruction 5. The Longitude of your life The thred S. 14 of your life hath been spun out to a great length you have lived many a year in the world you have lived to see your glasse run and turned up again when others have died before their glasse hath been half run The day of your life hath been not a Winter's but a Summer's day You have followed many of your relations and acquaintance to the grave who have been younger than you but you live still The Lord hath made you a long lease and it is not yet expired He hath cut down some assoon as they have budded and blossomed but he letteth you stand still He hath stopped the breath of some soon after he hath given it them but thy breath is still in thy nostrils Thy radical heat is not put out thy radical moisture is not yet dried up He hath caused thy Sun to stand still in the Firmament and hath kept it from going down at noon day he hath lengthened thy time from the spring of youth to the autumne of ripe and mature years And yet thou hast brought forth no clusters of Grapes no ripe fruit It was the aggravation of Jezebel's sin that the Lord gave her space to repent of her fornication and she repented not Revel 2. 21. It is sad that thy Virtutes faciunt dies bones dayes have been great but not good that thy dayes have been many and thy grace but mean Thou hast through the Lord's clemency renewed thy youth as the Eagle but though the Lord hath been calling thy heart is not renewed The Lord hath added years to thy daies as he did to Hezekiah but thou hast 2 Kings 20. 6. not yet added sanctity to thy civility nor piety in the power to thy profession in the forme Thou art well stricken in years but thou hast never yet fully stricken a Covenant with the Lord. Thou art entred a great way into the scores but wouldest never yet enter cordially into the School of Christ The Lord hath cut off many in their sins while they have been acting unrighteousnesse as the drunkard that said he should never die yet fell down a pair of staires presently and died while you have escaped and your life hath been given you for a prey and yet all this while you have gotten no grace You have seen of the fruit of your body it may be to the third generation and yet the Lord hath seen no fruits of grace from your soul you have been fruitful according to the flesh but barren according to the spirit You have lived so long as to have an hoary head but not so long as to have an holy heart Hath the Lord lengthened out your daies to a longer date than the daies of many of your stock and Family and yet are you without grace Are you ancient in years and yet have not come in to the ancient of dayes Is invaluable time of no value with you Is it nothing think you to live thirty fourty fifty Nihil pretiosius tempore heu nil hodiè eo vilius invenitur nay sixty yea almost four-score years without a change without conversion after so many callings The Lord giveth you time to turn in and will not you turn in time The Lord deferres as doomes-day so death's-day out of long suffering because he is not willing that thou shouldest perish but that thou shouldest 2 Pet. 3. 9 come to repentance Hast thou stood all this while in the Lord's orchard and is not the time of Figs yet with thee What will Christ say when he comes finds nothing but leaves on thee at these years Age and years aggravate Mark 11. 13 14. failings of infirmity because such should have more discretion much more then the fault of impenitency because they should have had true contrition It is not because others are worse then you that while they after a little time have withered in the grave you for a long time have walked on the Earth but it is that you might be better then they It is not because you shall not die to nature but it is because he would have you live to grace and yet are you dead while living no life nor love to this day Ah poor soul is it not a very great evil that the Lord hath been laying siege to thine heart these thirty fourty fifty years or more and yet thou hast stood up and stouted it out against him that thou hast so long been called by him and yet thy deaf vile heart hath not hearkned to him nor closed with him length of time overcomes many things but thou hast been little Nihil est quod longinquitas temporis efficere non possit the better for thy long time There hath been an extension of thy daies but no intension of thy desires a lengthening of thy season but no loathing of thy sins 6. The latitude of your comforts Your S. 15 daies have had breadth as well as length Your daies have been fair not foul clear not cloudy delightful with Sun-shine not darkned with sadnesse some have had a continued but not a
these things you bestow your time you will hardly to better bend your mind Two works especially of divers and contrary natures cannot be followed to purpose and if calling be not effectual it is not of proof 5. Want of attention People set not themselves S 26 to mind what is spoken and without heart-minding there is little likelihood of heart-mending They do not hide that seed in the furrows of their heart which is sown by the Ministers hand The not heeding the word is a great cause of not having the work The word not pondered in the mind is unlike to be a means of purifying the man many think Verba Dei quae aure percipitis mente retinete it enough to give it the hearing though they refuse it entertainment Hearing without heeding will bring little good to the soul People many times give as little regard to the truth as to a tale The word is the means of effectual calling if that be not minded it is like to have little effect upon a man or woman The word is to be heard with both ears when people hear they do not hear as if it were for their life they consider not the reality of what is spoken nor the special reference it hath to them They are not careful that nothing fall to the ground of that which falleth from heaven It is said of Lydia that she heard Act. 16. 14. and attended to the things which were spoken of Paul The way to acquaintance with the Spirit 's work is attendance to the Spirit 's word But people when they hear things of concernment look upon them as customary many things of weight and worth are propounded to them which they slightly run over and do not ruminate this is the great cause of their spiritual uncleannesse because they chew not the cud There must be attention without avocation conscionable careful hearers reach to something when others sive-like let out as much and as oft as let in People are told of their condition which did they consider they would look after a restitution They hear the nature of sin the news of a Saviour of the quality of grace the necessity of Christ which were they more often in their serious meditation there were some more hopes of their spiritual mutation We see Christ so intent upon his work that the had not liberty to eat bread and every Christian Mark 3. 20 21. should be a follower of Christ I have read of one Nicias a Painter who was so earnest Plutarch in his work of painting that he forgat his meals and would ask his servants whether he had dined or no. But alas in things of an higher yea an incomparable nature people have only their bodies present while their souls are absent They do not gather up nor call in their spirits and affections and center Hoc age them upon the business in hand and to this purpose doth the Lord complain of his people under Ezekiel's Ministry that they did afford Ezek. 33. 31. a personal appearance but did not accord to a spiritual attendance that they did hear the word but did not heart it for their heart was truanting abroad after their covetousness while they tasked their bodies to an outward correspondency People give no diligent heed and hence it is that they have no dutiful hearts Quid vobis plus esse videtur verbum Dei aut corpus Christi Non minus est reus qui verbū Dei negligenter audiverit quam ille qui corpus Christi in terrā negligentia sua cadere permisit They hear only for fashion and not to be fashioned by the word otherwise they would hear not only with their heads but also with their hearts The words of the Lord are no common words no ordinary sayings that they should be so much slighted It is a great offence to God and a great obstacle to our souls good not carefully to mind what is propounded for it is delivered to us and to our use and by this means it becomes uselesse This hath been the marring of many an ones soul because they have minded the word no more hearing more for complement than for conversion for custome than for conscience If thou go on in this negligent carelesse way of hearing wherein thou art thou art not like to be converted without attention and intention of mind there is like to be no retention of memory and without both no likelihood of contrition for thy sins The word not heeded will little help thee it argueth a fatal darknesse of peoples spirits that they should fancy health from the hearing of the word when they are not watchful in waiting upon it It sheweth that delusions prevail far upon them that they can think to be saved by that which they do not savour to be savingly converted by that which they do not seriously consider If ever you would have sin let out you must see that the word be let in 6. Others conversation This is a great S. 27 hinderance to the work of effectual calling People see others neglect it and not look after it and they do so too it is too usual to follow the examples of the most and not the best Presidents are usually prevalent we are more Plus valent exempla quam praecepta Perkins Rev. 3. 4. ready to follow the ways of man than the word of God It is a foul sin saith one that keeps many from Religion and brings them to destruction when they will live after the manner of the world They see their superiours confident though they be not converted They see them footing it in the fair way of formal profession and they judge it presumption for themselves which are as inferiours to step before them and get into the strict path of fervent piety It is judged of the world a piece of incivility and want of breeding to desire or endeavour to be better then our betters our rich and wise neighbours say people have not this work upon them which Ministers so speak of and yet they are men and women of some worth They have understanding and know what they do and we hope we shall not do amisse if we tread in their steps This is a great block in the way at which many so stumble that they tumble into hell Children follow their Parents Servants their Masters the Cottager the Courtier the Tenant his Landlord the Peasant the Prince and most do write after the Copies Vivitur exemplo that their superiours set them Many are ready to say as the Samaritan woman Art thou greater then our father Jacob And did not Joh. 4. 12. the Pharisees object this to the officers that seemed to have some good inclination to Christ Have any of the rulers or the Pharisees Joh. 7. 48. believed on him But it is not safe to sail by their compasse which is not right set nor to follow them who know not the way
pained at the Jer. 4. 19. very heart my heart maketh a noise in me 10. A godly heart promiseth amendment out S. 44 of its hatred to sin and love to goodness it seeth an excellency in God's ways and therefore Pacta semper promissa sunt quae vi non facta sunt its heart is toward them I have sworn and will perform it that I will keep thy righteous judgements Psal 119. 106. They were righteous judgements and therefore David's affections did run out towards them others promise amendment for fear of judgement as a maid may be forced to give her consent to marriage for fear of being killed Those that are effectually called see the beauty of God's ways and so fall in love with them their resolutions stand upon a right foundation they are not from fear but favour not from force but faith 11. One that is effectually called reformeth S. 45 in all things not only in the greater but also in lesser sins it taketh its leave of and parteth with every sin its sinful thoughts as well as sinful words its sinful words as well as sinful works It banketh and avoideth not only the miry dirty way but also the washy way and betakes it self into the paths of piety the least as well as the greatest commandment finds good entertainment with it It is the commendation of that pious pair Zacharias and Elizabeth that they were both righteous Luke 1. 6. Non attendit verus obediens quale si quod praecipitur hoc solo contentus quia praecipitur before God walking in all the commandments of the Lord. Mark in all the commandments They did not pick and chuse every commandment was a sweet smelling flower to them and with delight worn in their bosome a godly heart doth not harbour any sin nor hide any lust in a secret corner of its soul it turneth every evil thing out of doors though it were its darling 2. Absolutely and by way of position Now we shall shew what effectual calling is more S. 46 absolutely and positively we may try whether we be come into the new Jerusalem by our passing through the 12. gates which we mentioned in the beginning If you have ascended by those 12. steps you are in the bosome of Christ but because we have spoken to them already I shall only contract them into these 5. formal acts of effectual calling or conversion lightly touch them and so pass on to other demonstrations 1. Sight 2. Sense 3. Seeking 4. Setling 5. Submitting 1. Sight Hast thou ever seen thy sins Hast S. 47 thou such clear eye-sight as to distinguish good from evil and evil from good Have you viewed your self round about and turned your ways upside down to take notice of all the faults in them as the word in the original signifies in Psal 119. 59. Hast thou spied the Errata's of the book of thine heart and life 2. Sense Have you had a sorrowful sense of S. 48 your sins are you troubled at the thoughts of your ways Hath your heart been broken for breaking God's commands Have you had dolour in your spirit for your departing from the Lord Hath your heart been wounded and your soul melted within you because of your transgressions 3. Seeking Hast thou sought for a place to S. 49 cast anchor in for a haven for thy soul Hast thou looked out for a plaister for a remedy Hast thou looked out for a place whereon to lay thy head Dost thou seek for a Tabernacle for a sheltering place from the heat of the Sun Dost thou long for a Saviour for a Mediator and peace-maker between God and thee 4. Setling Hast thou setled thy self upon the S. 50 foundation art thou built upon the rock Christ Hast thou rolled thy self upon him by faith Hast thou forsaken thy self and fastened upon the Son of God Hast cast thy self into his arms dost lean thy self upon his righteousness dost thou give up thy self to be saved by him and truly cast the burden of thy soul upon him Is he precious in thine eyes Art married espoused united to him Canst willingly adventure thy self with and upon him Si cibum quaeris Christus alimentum est Dost feed upon this bread of life by true justifying faith Dost stay thy self upon his satisfactory sufferings 5. Submitting Art willing to be ruled by Christ to take him for thy Lord and King as well as thy redeemer Art willing to be guided and led by his Spirit Canst thou say other lords Isa 26. 13. besides thee have had dominion over me but for the time to come by thee only will I make mention of thy name Art willing to leave all and follow the commands and walk in the way of Christ Art willing to take his yoke upon thee and learn the lessons of piety which he teacheth Dignus plane est morte qui tibi Christe recusat vivere thee Are his ways pleasing and not irksome to thee dost covenant and engage to be his servant for ever art willing to be washed hands and feet all over Is thy course altered and thy carriage changed art become another man another woman If these things that 2 Pet. 1. 8. I have mentioned be in thee and abound thou art not barren nor unfruitful in the saving knowledge of Jesus Christ but if these flowers come not up the seeds of grace are not yet sown in thine heart S. 52 Now we come to make further trial of effectual calling by the effects and fruits thereof shall search for the beating of the pulse that thereby we may know the temper of the heart Be very serious friends Christian Reader in the searching of thine own heart no longer defer it of all things in the world it most concerns us to know whether we be effectually called in an estate of grace or no. One that is truly converted may be known by these fruits By 1. Opposing sin which is seen in these four things 1. Spiritual contention 2. Impartial prosecution 3. A tender conscience 4. Timely caution 2. Obeying the Spirit 3. Submitting to trial 4. Confiding with fear 5. Moving towards God 6. Affecting 1. The word of God 2. The Son of God And that 1. For his perfection 2. His affection 7. Improving assurances 8. Hating hypocrisie 9. Resisting custome 10. Prizing communion 1. Opposing sin An heart effectually called S. 53 is set in diametrical opposition to sin which appears in these things 1. Spiritual contention There is a combat S. 54 between the flesh and spirit grace and sin in the soul of such an one that is effectually called conversion and contention go together Those that are made friends to God must needs be foes to sin and if they be at peace with the one they must be at war with the other every convert is a souldier from his spiritual cradle he is born in the field and for the field Hence the Scripture speaks of spiritual armour The flesh
mine house I will offer it to the Lord. So saith such a soul in this case whatsoever sin I find have at it I will spare neither one nor other little nor great But this will not an ungodly man do he may defie some sins and delight in others Herod did spit out some evils but his incest was too sweet a morsel to be forced out of his mouth a godly soul looketh upon sin as sin and so comes to hate it with a perfect hatred I hate every false way saith Psal 119. 104. David Mark every false way Partiality towards sin argues an unsanctified heart that yet delights in sin 3. A tender conscience They that are effectually S. 62 called have hearts afraid of sin ready to Semper conscientia servi Dei humilis esse debet tristis relent and melt at the occasion of sin or judgement their hearts are like the thin ice of a small frost which a small weight will break over the heart of an ungodly wretch you may drive cart-loads of sin and never make him bend under the burden let whole volleys of comminations be discharged against him he startles no more than a man wholly deaf at the noise of thunder common ordinary sins they can swallow and make no bones of them they laugh at the ratling and shaking of the spear and account denuntiations of woe things not to be much feared But it is far otherwise with a godly soul it is all on a sweat at the thoughts of putting forth its hand though but to a small sin and is so strait-laced that it cannot endure that sin should put its hand or one of its fingers between It is afraid of those sins which like thorns rend the skin of Christ as well as those which like spears pierce his sides I hate vain thoughts saith David though but thoughts and Psal 119. 113. those but vain a very little matter will soon make such an ones conscience to bleed they are very scrupulous about sin they are also afraid of God's judgements when the Lion of Psal 119. 120. the tribe of Judah roars they tremble nay when they see their heavenly father beating any of their brethren it makes them stand quivering and shaking all the while if threatned they weep like tender hearted children A tender conscience is a companion of true conversion a mended heart is a melting heart It is like Josiah whose heart and conscience the 2 Chron. 34. 27. Lord commends for the tenderness and softness of it relenting affections and renewed dispositions are pairs search thine own heart concerning this temper neither great nor little sins it may be scare thee thou canst not melt for a small miscarriage if thou canst mourn for mighty transgressions that is all Thou dost not shake at the hearing of God's chiding if so thou art not effectually called 4. Timely caution Such have an heart so set S. 63 against sin that they are careful to avoid temptations and occasions thereto where grace is they shun sin not only in the performance but also in the preparative not only in the device of it but also in the desire to it not only in the act but in the allurement they know that Dum parvus est hostis interfice ut nequitia elidatur in semine sinful occasions are the high way to sinful actions they shun the scouts that they fall not into the hands of their spiritual enemies The Israelites might not marry with the sons and daughters of the Cananites for fear of drawing their hearts from God if the soul of a Saint be subject to such and such a sin in action it shuns it in cogitation Job made a covenant with his Job 31. 1. Psal 39. 1. eyes and David with his tongue Saints are careful to keep the powder and the match asunder and the spark from the tinder if they be more prone to be proud of any external accomodations they labour to deaden their affections to all temporal contentments if passionate they labour to avoid all occasions of anger As one Cotys an Heathen of whom I Plut. Mor. have read when his friend gave him a present of earthen pots and vessels curiously made but very brittle broke them all to pieces presently lest if his servants should casually break any of them he should be too angry for he was naturally cholerick Much more then should a Christian do so he carefully observeth his natural inclination that he may more vigorously oppose suitable temptations But thou thrustest thy self upon the mouth of the canon and comest neer to the snare thou fliest too neer the candle that it is no wonder if thou be caught and thy wings burnt this argues thou hast not grace 2. Obeying the Spirit Where there is converting S. 64 sanctification in the spirit there is cordial resignation to the Spirit those that are truly changed by the Spirit do throughly comply with the Spirit If that call they come they give up themselves to it not only at first in conversion but also afterwards in the whole course of their conversation they acknowledge it to be their Lord and accept of it for their leader they march under its conduct and are Sanctum semper opus in me spira ut cogitem compelle ut faciam Cant. 1. 4. willing to follow it as their commander If the Spirit say the word they presently set upon the work They say with the Spouse Draw us we will run after thee They are like the Centurion's servants if the Spirit say Go they go if it say Come they come if it say Run they run if it say Do this they do it but as for thee it is far otherwise The Spirit hath called to mortification of thy sin opposition against thy lust elevation of thine heart to renovation of repentance to actions of faith to resolution of thy will but alas though the Spirit call yet thou dost not hear or if hear yet not regard Where there is grace they obey the Spirit 's calls though contrary to flesh and blood but thou art as cross to the Spirit as may be you can yet remember the time when the Spirit spake to you perswaded and intreated you and yet you have snuffed at its motions It hath called you to diligence in duty perseverance in prayer heart-workings in hearing the word but you chuse to be ruled rather by the list of your own mind than the law of the Spirit 's mouth your cross spirit hath countermanded God's holy spirit It hath diswaded you from your sin sought to wean you from your wickedness but you have been refractory but a gracious heart listneth for the voice of the Spirit and when it calleth saith Here am I like a diligent scholler that willingly regards his Master's word The Spirit 's words are welcome its motions are musick its commands contenting unto those that are effectually called If the Spirit call at high mid-night they are
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