yet that doth not make thee gracious Many if they can but get into the community of the Church of God think all is well though they have no society with the God of the Church you may be an impure member of a pure Church I would not have any mistake and think that I go about to throw dirt in the faces of any Congregations One that is Oxthodox and pious may be a member and yet never mended Church-fellowship membership and priviledges are sweet but they are not grace they are choice favours but they are not saving faith the Church door may be open to us and in the mean time our hearts be shut to God I would have none think priviledges are sufficient without purity Judas was one of Christ's Church and company Those that were of the Church of Laodicea were yet checked and Rev. 3. 17. chidden for their want of grace It hath been a proverbial speech New England for ordinances Old England for graces If you lived in a Church of the strictest order and highest attainments yet it will not passe for the gold of grace The Church is God's Seminary and University and so are particular Churches but all that have their Decor ecclesiae principaliter consistit in interioribus Aquin. names matriculated there are not real Schollers you may be true members of a Church and yet no true members of Christ you may have external ordinances and no internal order in your heart Salvation and grace is personal not congregational 1. A confident presumption of ones good S. 11 estate and condition is not grace The proud Pharisee had high thoughts of himself but his Luke 18. 11. thoughts and the truth did not jump One may strongly perswade themselves that all is well and yet stifly persist in all that is ill and for the most part the worst have the best thoughts we may have heaven in our wish and hell in our will Most men will proclaim Prov. 20. 6. every one his own goodnesse But a faithful man who shall find saith Solomon There may be great conceptions of good and yet no conversion to good Nay one may be so high in such thoughts that they may have a kind of rejoycing in the apprehension of election adoption c. and yet no grace Many Heb. 6. 4. mount up to heaven almost upon the wings of their presumptuous apprehensions and yet will fall as low as hell for want of a powerful alteration According to our faith and not Nulla praesumptio perniciosior quam de propria justitia superbire Jude 11. according to our thoughts so is it with us there may be high hopes where there is but an hollow heart you may ride upon the wings of the wind in your own thoughts and yet may run in the way of Balaam and perish in the gain-saying of Core 9. To go according to conscience is not S. 12 grace nor effectual calling Many think that all is well if they can but say and think that it is their conscience Paul was led by his conscience when he lashed out against the truth Acts 26. 9. I thought I ought to do many things contrary to the name of Jesus of Nazareth and yet then he was without grace conscience may be blind and know what follows if the blind lead the blind The Scripture saith not they that are led by their own spirits but they that are led by the spirit of Rom. 8. 14. God are the sons of God You may follow the teaching of conscience and yet have no truth of conversion This is a great starting hole in this age and a great cover-fault Blasphemy and persecution were the ways that Paul's 1 Tim. 1. 13. conscience walked him in a wicked conscience cannot do well If your conscience be a rebel it will not salve the matter to say you Quid acquiri putatur ubi bona conscientia perditur followed your captain's command One may steer their course by this card and yet be no good Pilot there may be a natural conscience and yet no conversion of your nature This is too weak a ground-fill to set the fabrick of grace on conscience without the culture of heaven will bring forth nothing but weeds you may have confident perswasions of the rectitude of your ways and yet continue in the contumacious perversenesse of your will 10. To hold an opinion or to adhere to this S. 13 or that party is not grace Therefore Paul chides his Corinthians for their faction that some would list themselves under Paul's colours in opposition to Apollo and others under Apollo's colours in opposition to Cephas c. 1 Cor. 1. 12. Some made it the great part of their religion so to cry up works as to cry down faith against whom Paul disputeth in the Epistle to the Romans others so to lift up saving faith as to let down sanctifying works against whom James disputeth in his Epistle Creeds do not make Christians one may be of the perswasion of this and the other party and yet not be partakers of true piety one may take up a new opinion and yet not have a new heart The Spider may fasten upon rich hangings and yet be full of poyson still Yet this is the fairest copy that many can produce to make out a title to the work of grace because they are in the same vessel upon the same stream with such and such a party But I must tell thee that though thou be a retainer to the camp of true Christian souldiers and holdest with the soundest side yet that is not grace godliness consists in powerful workings not in parts taking 11. The doing of all outward things that S. 14 a true child of God may do is not grace for even so far sometimes one may go that hath not grace There may be hearing praying reading conferring alms-giving fasting c. and yet no grace one that is in an estate of nature may yet be so well mounted upon the back of more common principles that they may be able to keep pace with the godly a great way and may be so suited alike outwardly that you shall hardly know the one from the other but the King's Vita hypocritae est quaedam visio phantasmatis quae hoc ostendit in imagine quod non habet in veritate daughter hath a glory within as well as gay clothing without When Christ told his Disciples that one of them should betray him there was none of them suspected Judas but said Lord Is it I You may be partners in the same shop of Christianity with one that truly fears God and act together and yet you may be but a flash a flourish you may live a Saint and die a sinner you may have the same external complexion but not the same internal constitution you may say your part word for word as well as another and yet be no true proficient you may have the same form and
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
of Prison out of the stocks that their shackles are undone their manacles filed off the Chaines of their captivity loosed and their Souls set in a large place such may say with David in Psal 4. 1. Thou hast enlarged me when I was in distresse Thou didst visit me when I was in Prison and redeeme me when I was a Galley-Slave Galat. 5. 13. Ye have been called unto liberty What contendings what pleadings what strivings in the world for liberty till people Liber est aestimandus qui nulli turpitudini servit Cic. bring themselves into bondage again It is in truth and indeed in Christ in grace The Soul that knows what sin is cannot but exceedingly rejoyce at its redemption and keep Holy-day in remembrance of its deliverance from Egypt and the House of bondage and sing songs of praise to that God that Christ that Spirit whose hand brought it out of thrall here is Freedom yet service but the service is no diminution or lessening of the Freedom for it is such service as is not in the world It is liberty to the fall to the heigth 3. Fellowship with Christ All that are called S. 3 are called to this By whom ye are called unto 1 Cor. 1. 9. the fellowship of his Son Jesus Christ What an high dignity is this that poor Worms dust and ashes should be advanced to communion with Christ How do Men of parts and greatness who converse with the sages and honourable ones of the world think themselves to move in a higher spheare and orbe than others How much then is that Man advanced to a condition above others whose converse is with Christ who is full of wisedom and glory converted ones have Fellowship with Christ in a moral sence as one Friend converseth with another or with any delightful and suitable object they speak to Christ by supplication Christ speakes to them by Predication by Preaching inward and outward though Christ and they be as far distant from each others as Heaven is from Earth yet is their conversation Phil. 3. 20. in Heaven with him as the Queen of Sheba 1 Kings 10. had communion with Wise Solomon by questions to him and answers from him so hath the Soul of a Saint with the true Solomon Jesus Christ who is the wisedom of the Father Faith and desire are the feet of the Soul which bring it from far into the presence of Christ and when there it sits down at his feet to hear his wise sayings and with humility and modesty to propound the cases of its tender conscience and with admiration saith as she Happy is my Soul happy are all thy Servants which stand Verse 8. continually before thee and that hear thy wisedom the Soul is carried up to Heaven in the fiery chariot of zealous and fervent Meditation and with Christs gracious leave sits down by his Right hand and talkes with him of all its sins and all his loves of all its miscarriages of his peerelesse mercy of its meaneness and insufficiency of his merit and all sufficiency of its desert of Hell and his desire to save it of its perversenesse of his patience of it's frowardnesse of his forwardnesse of its standing out rebelliously against him when time was of his coming into it powerfully yet sweetly in conversion and thus goeth on till silenced with wonderment and then Christ takes the Soul and leading it by the hand sheweth it all about his banquetting house and displayeth Cant. 2. 4 5. his banner of love over it openeth his flagons giveth his Apples to it smileth upon it unbosomes himself and tells the Soul of his Fathers and his compact from Eternity for its Salvation and shewes it its name written in Golden Characters upon his never dying ever yerning heart shewes it the glory of its future mansion and walkes with it from one end to the other of the streets of the New Jerusalem upon the firme pavement of purest love opens the record and roules of Heaven and shewes it it's debts and scores crossed with red Lines of his own heart blood and tells it of his former suiting and wooing it and how he wan upon it's heart and made it pant and long for him till it was sick of love he tells it of the kindnesse of it's youth and of the love of it's espousals How it went after him in the wildernesse Jer. 2. 2 3. in a Land that was not sown and left all for his sake then it was Holinesse unto the Lord and the first Fruits of his encrease And saith well done my dearest spouse that thou keepest thy Garments clean thine Heart entire for me And as for thy backslidings under which thou labourest over which thou mournest against which thou strivest I have seen them and will heal them Thus do Christ and the Soul by the help of his Spirit maintain an Holy Dialogue between them Oh the sweet entercourse and discourse that is between them that the Soul saith let us build Tabernacles here what gracious heart doth not dance within at the thoughts of this Fellowship and may not say truely my Fellowship is with the Father and with 1 John 1. 3. his Son Jesus Christ whereas the converse of the wicked is with their sins and sinners like themselves these are the subject of their thoughts the Center of their Meditations and the object of their Souls delight the drunkard converseth and hath Fellowship with his Cups the unclean person with effeminate ones the covetous Man with the World and every sinner with his Dalilah but the Christian with his Christ Then in the next place they have communion with Christ by way of Partnership as the word signifieth that which is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I think may be called a forensical and civil Communion with Christ by way of Analogy and proportion Christ is the Souls his Divinity his humanity his natures person are the Soules All Christ all of Christ all in Christ are a believers for by Faith are they united to him and made one with him and so must partake of the fatnesse of the true Olive when it goeth into Christs Treasury Christs Ware-house and seeth his spotlesnesse his Righteousnesse his sufferings his death his Resurrection his ascension session at his Fathers Right hand it may say these are mine and common to me with Christ Christ is the subject of them and I the object of them the vertue and benefit of them is for me And of his fulnesse do and shall I receive grace for grace John 1. 16. As Husband and Wife may challenge an Interest mutually in each others person and property so may Christ and a believing Soul Oh the happiness of a converted Soul as Ahasuerus would Est 6. 9. have Haman proclame before Mordecai so may we say in this case Thus shall it be done to the Man whom the Lord delighteth to honour with the grace of effectual calling This is
the Company these are the goods that Saints converse with that Saints communicate off 4. Adhering to the truth This is the fourth S. 4 thing that followeth upon effectual calling Their hearts being united to Christ cannot but be united to his truths Because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the truth whereunto he called you by our Gospel 2 Thes 2. 14. Suppose this whereunto hath reference unto the whole that went before Vid. Bez. in loc then belief of the truth is included Many Books have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine and many Latine Books follow this and so then whereunto may referre to truth or belief so that it is plain that when they were called and converted by the Gospel they were called to the belief of the truth as well as other things It is a precious mercy when Soules can say with Paul that through the grace of God They can do nothing against the truth but for the truth 2 Cor. 13. 8. This is a great favour at all times but especially in this age when there are so many backsliders and Revolters from the truths of God when others fall that some should stand when others like Weather-cocks turn every way that some should stand as firme Pillars in the house of their God when others like Children are tossed to and fro and carried about Ephes 4. 14. with every wind of Doctrine that Gods people should speak and keep to the truth in love when others are like wandring Planets that they should be fixed Starres in the Right hand Nimiùm altercando peritas amittitur Sen. of the Father when others by vain janglings come to fall off from and reject the truth they by humble and sober inquiries find out and receive the truth Christ promised that if any do his Fathers will he shall know of the Doctrine whether it be of God or whether he speak of himself John 7. 17. It is true of all Doctrine those that are Doers are discerners those that are gracious have that Spirit within them whereby they know light from darknesse truth from errour that which is sound from that which is rotten and can judge of that which is taught whether it be Heaven or Earth-born from God or from Men that which is chaffe they refuse the pure grain they embrace the drosse they put away the massy Gold they take to themselves Truth is most welcome and sweet to them They receive the truth in the love thereof affectionately cordially they lodge it in their bosomes and lock it in the Cabinet of their Psa 119. 11. heart Verity is precious with them as well as Sanctity They have a care to look to the workings of their head as well as the walkings of their feet a sinful notion is displeasing to them as well as a sinful Action a sound head and a sound heart go together false Doctrine and filthy deeds shake hands they can both lie in one Bed no wonder that they walk loosely who are not girt about with truth ungodly Ephes 6. 14. Non benè cinctus non bene dictus conversation is usually supported by erroneous conceptions but an heart changed by grace doth not allow it self in sin and therefore needeth not to embrace false Doctrine for the maintenance thereof It dareth come to the light and a bide the Trial Truth is it's right hand it 's guide It hath bought the truth as Prov. 23. 23. the Scripture phrase is and will not sell it It is dear to it and as Jonathan loved David so it 1 Sam. 18. 1. loveth truth as it 's own Soul It beareth witnesse delighteth in speaketh and Prayeth for the truth and with the Martyr can say Though I have not a reaching head to dispute yet I have a resolved heart to die for the truth It will contend Jude 3. might main for the truth delivered to the Saints It s heart riseth within it to see wanton errour in these dayes take the Wall of truth Its Spirit is stirred within it to see false Doctrine ride on Horse-back and truth to go on foot a begging Thus it is with those whom the Lord hath wrought upon by grace they were born of truth they are the Children Friends of the truth And wisedom is and will be justified of Matth. 11. 19. her Children But as for you who are unconverted a little matter will divide between you and truth seeing your heart is not set upon it 5. Justification In the next place all that are S. 5 effectually called are justified and their sins forgiven as it is in the Text Vers And whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he called them he also justified There is remission of their sins imputations of Christs merits The Lord taketh their filthy Garments and causeth their Iniquity to passe from them Zech. 3. 4. and clotheth them with change of Raiment Their Rags are taken off and Robes are put on and they are clad in the Garments of their elder Brother It is a sign of favour from the Knolls Hist Great Turk when a rich Garment is cast upon any that come into his presence This is a special favour of God to cast by the hands of his grace the rich Scarlet Mantle of Christs perfect obedience upon the backes of any and this he doth onely to his Jedidyah his beloved one his called ones By him all that believe are justified from all things from which they could Acts 13. 39. not be justified by the Law of Moses Moses condemneth Christ condoneth Moses accuseth Christ acquitteth Moses chargeth Christ dischargeth all his Saints all his converts all his changed chosen-ones This Jewel is hung upon the ear this Chain about the neck onely of the regenerate Christ takes to himself their Nostra delicta sua delicta fuit ut suam justitiam nostram justitiam faceret Aug. unrighteousnesse gives to them his own Righteousnesse but as for you that are in the filth of your sins you are yet under the guilt of them they all stand uncrossed unpardoned what a dreadful thing is this when one and that the least of your sins is sufficient to plunge you into hopelesse and helpelesse depths of misery You that are Saints therefore consider what an unspeakeable mercy and Priviledge this is to have all thy sins done away and cast behind Gods Back that he should remember them no more Your sins are pardoned though the Teares of repentance stand in your eyes that you cannot read your Pardon thou art as perfectly pardoned as ever was Abraham Isaac Jacob or the Saints of the highest forme in Christs School though thou be but an Abcdarian and mean Scholler if thou beest called indeed all is wiped out in Gods debt Book that might be brought against thee yea in Am. lib. 1. Med. 27. cap.
into thine hand if thou refuse to let it into thine heart CHAP. II. I. Vse for information IS it thus that the Lord doth effectually call his predestinated by such means and at such times and as we have hitherto shewed then from hence we may learn these things for we may gather instructions not onely from the substance but also from the circumstance of the doctrine 1. The paucity of the predestinated This S. 1 truth may plainly be read in the face of the Ad coeleste regnum pauci perducuntur doctrine The number of the predestinated and purified are alike the latter is but small therefore also the former every one is ready to think that their names are written in the Register of Heaven and that they are pricked for happinesse when they hear of Eternal glory and future greatnesse of sitting down with Abraham Isaac and Jacob at the Banquet of endlesse joy of that true Golden never aging age from self-love they conceit with Haman that there is none whom the King of Heaven Esth 6. 6. would delight to honour more than themselves Most are excluded and yet they include themselves the number of those that are appointed to life is great in it self yet but small comparatively There are but a few that are chosen Matth. 22. 14. They are like the gleaning Isai 17. 6. of Grapes or as the shaking of an Olive tree two or three Berries in the top of the uttermost bough c. as the Lord speaketh in another case one of a City and two of a Family Jer. 3. 14. The Scripture speaketh this in many places Many will seek to enter in but shall not be able Luke 13. 24. They are called a little Flock a remnant and is not this most plain Luke 12. 32. for how few are there that are truely called and the Lord calleth none but his predestinated All fancy that they shall be saved when but few can find that they are sanctified Many presume of glory when but few partake of grace How few of true converts to be found in Families and Towns yet many concluders there are of Eternal felicity when Christ said one of you shall betray me it made all to question themselves Though we hear that many perish a few predestinated as few called yet every one is secure This is self deceit and desperate folly 2. The priority of a change Then people S. 2 must have a change upon them before they can know that they are chosen Though Election be before grace in existence yet grace is before Election in evidence The former is first in the ordination of God the latter is first in manifestation to us Though Election be not for foreseen Faith yet untill Faith one cannot see Election Conclusion of Election upon the premises of truth of grace are built upon a Rock impregnable against all the assaults of the Gates of Hell Conclusions of Election meerly from fancy self-love strong perswasions of our own hearts sinfully fathered upon the Spirit of God for it's motions without real grodnesse are built upon the sand and though they may brave it for a time and hold up their heads in a calme yet there is a storm a coming that will sink them beyond possibility of recovery Those that conclude Election without grace will be as much non-plus'd at doomes day as that speechlesse man was Matt. 22. 11 12. If we can find a saving work in our hearts let us conclude and spare not Thus doth the Apostle in behalf of the Thessal your work of Faith and labour of love and patience of hope in our Lord Jesus Christ knowing Brethren beloved your Election of God 1 Thessal 1. 3 4. First their graces of Faith love and hope with their Fruits are mentioned and then Election We can never find our selves in Gods heart by Eternal appointment till we find God in our hearts by gracious actings Friends and Christian Reader you do exceedingly against your selves when you think God hath chosen you and you have never chosen him Many have had their hearts hardened and their destruction hastened by such erroneous conclusions 3. The infelicity of natural people In effectual S. 3 calling the soul is brought to Christ and made one with him Then to be in a natural estate and condition is such as the very thoughts thereof might affright and scare one For all such have nothing to do with Christ The Apostle tells the Ephesians that at that time viz. while they dwellt in the Region of nature they were without Christ Ephes 2. 12. What can be said more to the amplifying of misery Such have nothing to do with Christs merit nor with his Spirit they have none of his love none of his life none of his pardon none of his promises If without Christ who is all in Merito à Christo auspicatur tanquam omnium promissionum Scopo Bez. in loc all then without all that is good for he is the root and foundation of al the rest as the Apostle intimateth by his order without effectual calling a manor woman is none of Christs spouse nor Sister None of his Friend nor favourite whilest people are in their sins they are like branches cut off from the body of the Tree and yet those that are wholly strangers to the work of effectual calling and have not a dram of true saving grace will challenge great acquaintance with and Interest in Christ and will claime kindred of him though they have not the least of his blood running in their veines you may perswade your selves but you can never perswade God that Christ is yours and for all your presumption your end will be destruction to be without Christ is to be without communion with God without the compasse of the promises the Covenant of grace And if you be without Christ you Aut cum Christo aut cum Diabolo nos esse oportet nec locus est medii must be with the Devil Variously may the unhappinesse of a natural condition be delineated but to be without Christ is the blackest and darkest Character thereof that can be given Till you come to be made partakers of his nature you can claim no priviledge from his offices To be garmentlesse friendlesse fatherlesse mony-lesse houselesse meatlesse is nothing to being Christlesse Those may be repaired and redeemed by something that is better but this want can be compensated and made up by nothing That is a pitiful but this a peerlesse condition That is doleful but this is dismal that is a low but this a lost estate It is true Christ died for sinners the righteous Rom. 5 8. for the unrighteous but when he unites them to himself he makes them live as Saints for any to pretend they have the Royal Scarlet of imputed righteousnesse when they are not dressed with the Linnen garments of inherent righteousnesse is presumption of an high nature which will render them liars and leave them
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
comfortable life some have lived many years and may say with David My life is spent with griefe and my years with sighing Psal 31. 10. Have lived all their daies and it may be not seen the Sun when it may be it was never hid from thee The Lord hath watered your Praesentis vitae prosperitas aliquando idcirco datur ut ad meliorem vitam provocet long life with the showers of comfort that it hath flourished and yet for all this you have not been found in his wayes others have been streightned by poverty when you have been enlarged by plenty others have been overwhelmed with misery when you have been over-flowed with mercy the condition of others hath been very sickly while your constitution hath been very healthy You have hardly had a day of sicknesse while others have had dayes of nothing but languishing sorrow others have been made with Job To possesse moneths of vanity and wearisome nights are appointed to them that when they lie down they say When shall I arise and the night be gone and I am full of tossings to and fro untill the dawning of the day But thou hast had Job 7. 3 4. moneths of liberty and years of prosperity and yet with the Halcyon thou hast not bred in such calm weather nor blossomed as the Rose in this warm Sun-shine The Lord hath hedged thee in with his favour and compassed thee about with fatnesse and yet thou hast not been his servant You have not felt of the calamities nor hardly tasted of the inconveniencies that others have drank bitter draughts of and yet you are never the nearer compliance with the Lord Have you known of nothing but prosperity almost and yet will you know nothing of true piety Hath that driven you from God that should have drawn you to God Hath your habitation stood toward the Sun and yet hath not your heart stood toward Zion You have enjoyed a Paradise of contentment not but that you have met with Deus felicitatibus terrenis amaritudines miscet some crosses for that is a very clear day wherein there comes no cloud between the Sun and our sight But in comparison of others you have lived as it were in Eden and yet have you not hearkened to the voice of the Lord walking in the midst of the Garden in the cool of the day Have you had such a circumfluence of outward peace and no circumcision of your inward parts Sicknesse is a burden you say and that hindreth and maketh you unfit for any good and it seems health doth not further you in spiritual things Want is a woeful thing you say and distracts you that you cannot look after grace and it seems wealth doth the same too as you order the matter Hath not your tranquillity I say your aged tranquillity invited you to hearken to the calls of Heaven Hath the Lord cut the wings of prosperity that it might not flie from you all your dayes and have you clipped or clogged the wings of your affections and desires that you might not flie into the bosome of Christ Hath the Lord caused peace and priviledges comfort and temporal contentments to be your houshold guesse and to lodge with you all night and yet will you refuse to make the Lord Christ welcome to your heart hath the Lord enlarged thy borders and filled thee with the flower of wheat and yet hath not thine eare been open to his call Hath the candle of the Lord shined upon thine head all thy daies Hast thou washed thy steps with butter and hath the Job 29. 3. 6. rock powred thee out Rivers of Oyl And yet hath not thy light shined before men in good Matth. 5. 16. works Hast not thou been willing to be washed in the laver of regeneration Hath not thy Tit. 3. 5. rocky spirit powred out rivers of teares for thy sins Thine head hath been crowned with Rose buds all thy daies but thou hast not been willing that thy heart should be crowned with grace Upon all these considerations you cannot are not able to say that you are not guilty but must rather say you are notoriously guilty after all these means not to be mended after all these allurements not to be altered to make sturdy opposition when thou hast no sufficient objections maketh your sin great and grievous and raiseth it beyond the ordinary pitch To contemne grace after all God's countenancings to continue in rebellion after so many calls to repentance doth exceedingly aggravate your fault 2. Administring causes In the next place S. 16 let us inquire into the cause of these carriages for it may seem a wonder that any should neglect so great a work there must be something more then ordinary in it that overtures of grace should be so overly dealt withal If we search we shall find there is a root of bitternesse that produceth this fruit and if we find the cause there is some hopes of a cure for who having found the causes would not if in their right minds have them pulled Sublatâ causâ tollitur effectus up by the roots and if the foundation fall the building cannot stand Now the causes why people no more mind and look after effectual calling then they do are these 1. Not right apprehensions 1. Of the nature of calling calling 2. Of the need of 3. Of the number of the called 2. False suppositions 1. Of their condition 2. Of God's compassion 3. Sinful procrastination 4. Worldly prosecution 5. Want of intention 6. Others conversation 7. Wilful ignoration 1. Not right apprehensions People have S. 17 not those clear thoughts of things as they should have An errour in Theory must needs produce an errour in practicks An errour in the head will soon bring an errour into the heart Wrong apprehensions are not like to have right actions The understanding is the leading faculty and if that be out of frame no wonder if the rest move not in their spheare As our judgements are of things so are our indeavours about them more or lesse We shall begin with the first thing where about their apprehensions are not right 1. Of the nature of effectual calling Here S. 18 they are out and quite besides the cushion The most of people are in an errour concerning this thing and the most that they have are some scattered notions but no distinct and special conceptions of it some common thoughts but not the centain truth They may happily understand it according to the Letter though many come not thus far but not according to the spirit they take it to be that which it is not but they take it not to be that which it is Nicodemus though John 3. 4. a chief man yet was but a Child in this thing That which was spoken spiritually he understood carnally Christ laid before him that which was right and he looks upon it as a riddle yea as ridiculous The most useful
that have got up to the top of holinesse the most are below in the valley of folly and vanity There are many that are the people of God who yet have no part in God Those that are effectually called are but a few as a remnant left of the whole piece as a garden plot in comparison of the whole world In all ages they have been but few that have received the spirit to the renewing of their hearts The garland of grace is not set upon the head of every one It is a rare thing to be gracions and they are rare persons that are so The heavenly seed though it be sown thick yet it comes up but thin we must beat many trees to gather a bushel of such fruit and search many Towns to find a little company that truly fear the name of the Lord. Where we conceive things to be of a more common and universal nature we are easily induced to think we have or soon may have a right and propriety in them but where we think they are singular and seldome it is more difficult to raise such conclusions and renders us more diligent in the constant prosecution of them Did you know how few were called you would fear that your self were not one of that number Did you know there were but a few that did attain to grace you would hardly contain your self but would be jealous that you were not within the ring If you did but Perpauci perducuntur ad regâ—um coeleste know the paucity of the sanctified and saved it would make you more look after the purifying of yoursoul If this truth were but fastened upon your spirit it would make you more to follow after this work Did you know how few are clad in white and that none but such are cloathed with scarlet it would make you willing to put off the black weeds of nature and to put on the shining raiment of grace If you knew that but few were good it would make you more unwilling to be bad If you knew that most were sinners it would make you more desirous to be a Saint Til you know that most are excluded you will never be careful that your self be included Till you throughly weigh that most are gracelesse you will never heartily wish that your self be made gracious the Scripture speaks of but a few a remnant a tithe be you therefore suspicious of your self 2. False suppositions This is a second cause S. 21 of peoples not looking after grace and their not obeying the call of God Falsely to suppose is a sore evill it is the bond of iniquity and the bane of felicity Those that are infatuated by false suppositions must needs be intricated in fearfull confusion and this false supposition is of two things 1. Of their condition People suppose themselves S. 22 that which they are not and therefore oppose themselves to that which they should be They take themselves to be good and Multi ad sapientiam pervenissent nisi se pervenisse putassent Cic. hence it is they obey not God it is because people have so strong fancies that they have so weak faith Those that dream that all is well will never desire a remedy for all ill They that think they are sufficient schollers in Christs school will shut up their book and away to play High conceits of present attainments are great obstructers to future atchievements Those that are whole though but in their own thoughts will never care for the Physitians druggs men think it lost labour to bestow so much as a wish upon that which they think they have already This hath staved off many an one from Christ this snare hath entangled many an one that they could not goe a step further yet this is the course of the world and most are delighted to be carried with this smooth stream They love guilded shadows better then they love golden substances There are too many that make themselves rich when yet they have nothing Thus it was with the Laodiceans Prov. 13. 7. they fancied worth but feared not want they dreamt of plenty but thought not Revel 3. 17 18. Rev. 18. 7. of their poverty Many say with Babylon I sit a Queen and am no widow and shall see no sorrow Many think they are spirituall Queens espoused to Christ the Lord of Lords and King of Kings and so shall never be invaded by sorrow when as they are desolate widows and have the greatest cause of mourning that may be So the proud Pharisees could not endure to think that they were otherwise then they should be which made them say scornfully Are we blind also If people be but turned Joh. 9. 40. from prophane courses to some more civil carriages they think it is enough and are ready to christen it and give it the name of true piety With some every spark is a Starre and every Goose a Swan and if ever they mount from the bottom to the middle they presently take the middle for the top This is one of the devils master-pieces to lull soules asleep and then to work upon their sancies that they may dream of health when there is nothing but sickness of a garden of flowers when there is nothing but a wilderness of weeds and then he doth not much fear parting with his prey When the wine is in the wit is out we say and those that are conquered thereby are ready to have high conceits of themselves whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine some would have the words to be a kin so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ween when souls are intoxicated with the Wine of Satans delusions they are ready to magnifie themselves in their own conceptions and such as are secure are seldom carefull to provide for their safety This sweet poyson hath been swallowed down too hastily by many These are the willing easie chains whereby many are captives to sin and Satan These are the lock and key of hell gate of the dungeon door Oh! dear friends if you think your condition good when it is not you are in the high way to destruction you have wind and tide and oare to speed your voyage to the lake that burneth with fire and brimstone You get up upon the devils back and post it along through the valley of the shadow of death The Angel of the covenant come though it be with a drawn sword in his hand and stay your course stop you in your full career Doe not blind your eyes with false conceits because you would not see the worst of your Non nocet sensus ubi deest consensus selfe A sense of sin will doe you no hurt if you doe not consent though it be painfull yet it will be profitable the other though sweet for the present yet will be soure afterwards these honey conceits will leave you in the gall of bitterness whilst you think you are good you will never while the world stands
Angels he is like the Soveraign among his subjects the Sun among the Planets there is nothing in him but is a strong motive to love and a powerful invitation to affection 2. His affection to them They consider how S. 72 Christ hath loved them and this kindles the fire in their hearts that they cannot but love him again they have received love from him and this makes them render love to him He descended to earth out of love to the sons of Ama amorem illius qui amore tui descendit in uterum virginis 1 Sam. 14. 45. men and they cannot but ascend to heaven out of love to the Son of God The people expressed their love to Jonathan in standing between him and death because he wrought great salvation in Israel Upon the same account do Saints express love to their spiritual Saviour they say and think it is pity but love should have love he hath laid down his life for them and they think they can give no less then their heart-love to him but thou hast no love to Christ thou wilt not part with ought for his sake thou seest no such greatness in him that he should be liked no such goodness that he should be loved if thou have any love towards him it is but from the teeth and not in truth but common and complemental not cordial 7. Improving assurance The incomes of assurance such have from the Spirit make S. 73 them more dutiful to the Spirit they dare not turn the grace of God into wantonness if they hear a voice from heaven saying Thou art my dear son my pleasant child what vigour and life doth this put into them to make them lay out themselves for God It is marrow to their bones and health to their flesh the joy of the Lord is the strength of Neh. 8. 10. their souls intimations of God's love they use as invitations to a good life when the Lord speaks peace to their hearts they think they are bound to act piety with their hands if God speak peace to them they dare not Psal 85. 8. turn to folly peace of conscience with such is mother to piety in conversation if they have a sense of acceptance with God it makes them seek for more acquaintance with his ways when they have but a sip of this cordial how it fills them with activity for the Lord they desire not this Sun-shine to play in but to work in but as for thee thy confidences putrifie and breed corruption and thy security sin Thou thinkest thou art one Non sperare potest coeleste regnum cui super propria regnare membra adhuc non donatur of God's and shalt be saved and therefore takest liberty to thy self to fulfil the lusts of thine own heart thou hast then no grace yet this is the way of many wretched creatures if they can but fancy the sureness of their condition they fear not the sinfulness of their courses But this warm weather is not the prognostication of the divine Almanack it is one of the Divel's Errata's 8. Hating hypocrisie Such are sincere S. 74 not hypocritical Sincerity was part of Paul's prayer for the Philippians when he saith that Phil. 1. 10. ye may be sincere They have their inside and their outside all of one piece of all things hypocrisie goeth most against their stomacks they are what they would seem to be and they seem as they are As the Heathen said so is it here there must be nothing fained In amicitiâ nihil fictum aut simulatum Tull. and counterfeit in the friendship between God and a Saint Painters call the mixture of colours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption because whatsoever is mixed will more easily corrupt saith Plutarch If you be mixed you are naught if you be a linsey-woolsey Christian you are not of the right make God's people are not open Saints and secret sinners they are not all shew they have substance too if they were anatomized their insides would be found as white as their outsides their hearts as well as their hands are washed their spirit beareth a part in all they do the glory of God the salvation of their souls are the compasses they steer their course by glory credit reputation gain c. are not the white that they shoot the arrows of Religion at but it is far otherwise with thee as thou mayst easily perceive if thou take but a transitory view of thy self 9. Resisting custome Like living fish they S. 59 swim against the stream only the fish Elops swimmeth against wind and water so do these They are Antipodes to the world in their carriages And be not conformed to this world but be ye transformed by the renewing of your Rom. 12. 2. mind saith the Apostle What others are they are not what others are not they are they Contraria juxta se posita megis elucescunt follow not a multitude to do evil they chuse the strait way though they find no company their minds are contrary to the manners their courses to the customes their ways to the works their garb to the guise of the generality of the world Saints are singular other mens practices are no rule for their performances What Christ said of his Disciples then is true of them in all ages ye are not of this world Joh. 15. 19. the world goes west-ward these east-ward the world lies in wickedness these are up and doing the work of the Lord the world is sinfully secure these are seriously seeking the world lazy these labouring the world pursuing their gain these pleasing their God it matters not what crouds there are in the way of vanity these are content to go single in the way of vertue they go cross to the world not from passionate perverseness but from pious principles not from an humorous contrariety but from an heavenly conversion 10. Prizing communion Lastly they S. 80 make the enjoyment of God and Christ their summum bonum their chief good and prize communion with the divine being above all things The Lord is the portion of mine inheritance and of my cup thou maintainest my lot Psal 16. 5. Psal 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee How did David's desires reach to heaven The participation of God and Christ is the ultimate end of a gracious souls pantings and pains its thoughts endeavours contrivances have a tendency thereunto it makes this the end of its life and liberty the end of its desires and duties the end of its prayers and performances to enjoy its God and Saviour here and hereafter other mens thoughts affections labours are about transitory things and that whereabout men lay out the choice of their intentions and indeavours they make their chief good Thus have I finished this use of examination whereon I have insisted the longer and which I have diversified the largelier because it