between man and man so between God and man yet how doth the world slight and scoff at them vilifie and revile them contemn and condemn them but as they said to Pilate so I to thee altering the John 29. 12. words If thou do these things thou art not thy souls friend 7. By afflicting their persons This is the S. 8 last providence that I am to speak to the Lord breaks down the body and by that means builds up the soul by launcings he let out the putrefactions by the pruning knife of Nocumenta documenta affliction doth the Lord cut away the overspreading and sarmenting boughs of lust and corruption trials are teaching harms are healing blows are made blessings corrasives turn cordials maledictions benedictions the Lord many times laies on his rod that he may not let out his wrath he puts some into the furnace of affliction and there melts and works out their tin and lead and drosse By this shall the iniquity of Jacob be purged and Isa 87. 9. this is all the fruit to take away his sin Many can say with David It is good for me that I Psal 199. 71. have been afflicted that I might learn thy statutes And with him that said If I had not been undone I had been undone If I had Periissem nisi periissem not lost my sins I had lost my life If I had not lost my goods I had lost my God If my body had not been mar'd my soul had never been made If I had not lost a child I had never found a father If I had not been friendlesse I had always been faithlesse an ounce of adversity is sometimes worth a pound of prosperity a little of sorrow may sometimes go further than a great deal of joy Manasses was more beholding to captivity than his 2 Sam. 33. 11 12 13. crown to the thorns than his throne to his chains of iron than his chains of gold his fetters than his scepter his prison than his pallace he was too high to be a Saint till God unkinged him too stiff to stoop till God threw him out of his regal chair and forced him to fall upon his knees his losse more worth than his gain little did he think that his parting with all should be a means to bring him to a part in Christ and grace the crooked key of troubles and miseries many times opens the door and lets a soul into the chamber of presence the tossing waves lift up the ark of the soul neerer heaven such kind of agues are many times wholesome when affliction shews it teeth and grins poor creatures are perplexed but be patient for the fruit may be very precious the fear sometimes through the blessing and wisedom of God is more than the harm Afflictions are the shepherds dog not to worry in pieces but to work to Gods part not to tear but to turn The Lord is forced as I may say sometimes to deal with sinners as Absalom did with Joab he sent for him once and again by his servants but he 2 Sam. 14. 29 30. came not at last he fires his field of barley and then he comes without further sending The Lord hath some of his elect ones whom he seeth walking in by-paths and crooked ways the Lord giveth a commission to his servants the Ministers and saith go invite and call you soul to come to me and say Return Return O Shulamite but the soul stirs not the Lord sends and calls again yet with the deaf adder he hearkneth not to the voice of the inchanter well saith the Lord if you will Psal 58. 4 5. not come I will fetch you if fair means will not do foul means must Then he hisseth for the flie and the bee of affliction and calls forth armies of trouble and gives them commission to sieze upon and to lay siege to such a man or woman and saith ply them with your cannon shot till you make them yield give up the keys and strike their sail he sends sicknesse to their bodies a consumption to their estate death to their friends shame to their reputation a fire to their house and the like and bids them prey and spoil till they see and acknowledge the hand of the Lord lifted up till they hear Mic. 6. 9. the voice of the rod and who hath appointed it the Lord many times gives strong physick Deus medicus tribulatio medicamentum before the peccant humour will away and winnoweth them much to throw out the chaff thus he bringeth the buds of grace out of the seeds of affliction and ushereth in the Lady grace with salt preambles many times a sorrowful evening may have a joyful morning There may be crying out in the evening for the pangs of affliction and crying out in the morning for the pains of conversion The evening red with the fiery trial the morning gray with grief for sin may produce a fair day of holinesse cloudy and dolorous evenings may have cleer and deliverance-mornings the Lord sometimes bends a soul till he makes it meet again and breaks it till he makes it melt that he may bow them to his gracious will and not burst them by his grievous wrath rather then the Lord will lose a soul that belongs to him he will lash them till he force them into his bosome Thus I have discovered unto you the providences of God whereby he provides for his peoples good Though there may be others yet I think these are the chief may we not now say as David Many O Lord our God are thy wonderful works which thou hast done and thy thoughts which are to us ward Psal 40. 5. Have not his people cause to utter the memory of his great goodnesse and to sing of his righteousnesse Psal 145. 7. Oh oh that we would praise the Lord for his goodnesse and for his wonderful works towards our souls Psal 107. 8. That the Lord should thus variously unexpectedly in all these ways seek the conversion and changing of lost souls may justly cause us to say All the paths of the Lord are mercy and truth Psal 25. 10. and with the same Psalmist in another place Thou crownest my years with thy goodnesse and thy paths drop fatnesse into our souls Psal 65. 11. I conclude these things admiring with Paul Rom. 11. 33. O the depth of the riches both of the wisedom and knowledge of God and doxologizing with him 1 Tim. 1. 17. Now unto the King eternal immortal invisible the only wise God be honour and glory for ever and ever Amen 2. By his Word Now we come to the next S. 9 means which the Lord maketh use of for the conversion and calling home of Saints to himself and that is the Word of God That is Jam. 1. 18. Rom. 10. 17 Nemini blanditur veritas the instrument of regeneration It is a word of truth and therefore fit for this work It dealeth impartially
doth not flatter By his word did the Lord work in the first creation and by his word in the second by his word he made all of nothing and by his word he makes new of old though that word and this do differ The truth shall make you free John 8. 32. The light of knowledge life of grace liberty from sin come by the means of the word a word of grace a means of the work of grace The Word in all the parts of it Law and Gospel threatnings and promises the dark and light places Old and New Testament the writings of the Prophets and Apostles too every part of Gods word is precious The Scripture in the plain song of it and in those descants and divisions that are run upon it by the comments expositions and writings of godly and learned men wherewith we do abound blessed be the Lord The word read discoursed of you may see the commendation Perk. Rev. 1. 11. of the word of God in reference to this end Psa 19. 7 8. But more especially the delivering of the word viva voce the publike ministring and preaching of it This is the Lords darling his great engine for the battering down the strong holds of sin and Satan whatever 1 Cor. 10. 4. the wretched world thinks of it It pleased God by the foolishnesse of preaching to save them that believe 1 Cor. 1. 21. They are Aaron's bells that through Gods blessing ring all in the musick of spiritual high sounding cymbals that charmeth souls hath not the seed of the word been first cast into the furrows of the heart and then the fruits of grace have shewn themselves Matth. 13. 18. preaching is prevalent the ministry of the word gets the mastery of our wills This proposition of Gods mind helpeth forward the deposition of the old man The word in the Pulpit is a word for souls profit as David said of Goliah's sword so may we say of the preaching of the word there is none like to it It is Gods power to the salvation of the soul 1 Sam. 21. 9. Rom. 7 16. his strong arm for the conquering of sin his hammer for the breaking of an hard heart in pieces It is a fire to refine sope to scoure a lamp to give light It hath brought many stones to the building of Gods Temple This pipe hath caused many to daunce in the ring of piety This musick hath made many souls Matth. 11. 17. merry in the Lord for the Kingdom of God consists as in righteousnesse so in joy in the holy Ghost Rom. 14. 17. who is there of the family of faith that must not confesse that the word preached was the means of their grace but there are several sorts of Preachers and peaching It is not every kind of preaching that God owns and crowns I shall therefore shew you what manner of preaching that is which is a means of effectual calling It is and must be 1. Plain Preaching It is and must be 2. Piercing Preaching It is and must be 3. Powerful Preaching 1. Plain preaching The word must be delivered S. 10 in a plain familiar way not with curious but common not novel but known Non ad raptum sed captum not lofty but lowly not elegant but easie words for the work of a Minister is not to confound the head but convert the heart not to rack ones sense but to rectifie the soul not to amaze the mind but to mend the manners not to delight the fantasie but to draw to faith and the plainest expressions are most like to make impression Let Ministers speak as rationally as may be so intelligibly let them speak wisely so not too wittily This Predicator laboret ut intelligenter audiatur plain preaching agrees best to the generality of people whose understandings are but ordinary yea very mean in spiritual things alas they are lost in high expressions and many times cannot see the wood for trees they admire the Minister it may be but understand not they wonder at him and that is all the work that passeth upon them They go away and say he is a great Scholler when themselves have not learned so much as to make them disciples of the lower form It agrees best to the nature of the word of truth the richest coats of arms are plainest they say Truth loves a plain coat and not a gaudy habit Truth cares not for spangled and glittering attire it hath native beauty enough to commend it it needs not artificial Those that wear soft clothing are in Kings houses phalerated and embrodered words are for curious and courtly ears Flosculous Orations are for more common meetings and do not do well in the assembly of Christians Many pepper their Sermons to make them smack but forget to salt them to make them smart Paul was plain in his preaching and I think the best Ministers may be his Schollers Seeing then that we have such hope we use great plainnesse of speech 2 Cor. 3. 12. And so elsewhere When I came to you I came not to you in excellency of speech or of wisedom and my speech and my preaching was not with entising words of mans wisedom 1 Cor. 2. 1 4. The truths of God set out with human flourishes are like a linsey-woolsey garment and the sowing of a field with mingled seed which were forbidden Levit. 19. 12. Spiritual meat is sometimes spoiled with too much sauce All the Sermons that we find upon record in Scripture were plain Sermons Sermons that smell too much of the candle are more for the ornament of the Speaker than the document of the hearer are rather to tickle the ear than to take the heart Bombastick words quaint termes abstruse sentences strained expressions much of Latine and Greek quotations that a Sermon speakes many times half in the Language of Ashdod and half in the Language of Canaan are much below that gravity and seriousnesse wherewith the mind of Christ is to be propounded not that I would have Ministers have no regard to their expressions nor that the word should be so dressed as to render it despised some have their expressions too raw and others too much rost the mean is to be In medio consistit virtus observed I would not have Ministers like the slovenly Sons of Eli who by their homelinesse made the Lords offerings to be abhorred I would have them to look to words as well as 1 Sam. 2. 17. things manner as well as matter both in praying and Preaching Scripture expressions are the best I wish we would all study to speak more in Scripture Phrase and words and these are excellent and right words and as Job saith How forcible are right words Job 6. 25. Right plain words tread sure and leave usually the print of their foot behind them Love plain Preaching it is best for your Soul pray against an itching ear 2. Piercing Preaching It must be such Preaching S. 11 as
one is a new creature goeth beyond it by many degrees That is good in the positive and comparative but this in the superlative degree The Lord open your eyes that you may see the glory and beauty thereof A most blessed condition it must needs be that hath so many choice consequences a most excellent endowment that brings so great enjoyments no mean quality that hath so many immunities It is a great King that is attended by such a noble train a Royal Queen that is waited upon by so many maids of honour A whole Paradise of temporal felicity falleth short of a part in spiritual sanctity 10. The industry of youth If the Lord do S. 10 usually call in younger years then young people had need be very industrious to get grace They had need bestir themselves to make hay while their Sun shineth while they are naturally strong they had need labour to be spiritually strong in the Lord while the In juvenili aetate vigent corporis senjus visus acutior auditus Promptior qui in hac aetate se domant Deo se sociant praemium Joannis expectant blood runs fresh in their veines they had need plie the work of salvation and apply the word of sanctification let them strive for grace early and they are like to have grace in earnest If they do not sedulously improve their time they will hardly savingly approve the truth They should strive against sin oppose obstacles be conquering corruption defying the devil tooth and nail with might and main now or never now if ever as we use to say It is good policy to labour while one is young that they may get a stock against they be old If young men be sluggards and loath to put their hand to the plow it is just with God that they should beg in harvest and have nothing Prov. 20. 4. for though they call upon God afterwards yet it may be he will not hear them Now must they follow their pattern Jesus Prov. 1. 28. Christ and work the works of God who hath sent them into the world the night cometh when no man can work So that we may say John 9. 4. with the Psalmist Both young men and maidens old men and children let them praise the name of the Lord Psal 148. 12 13. Let them give glory to God by taking true shame John 7. 19. to themselves As Joshua saith to Achan advance his worth by the amendment of their works and raise his honour by the ruine of their sinful humours To see young people running striving labouring in spiritual things till they sweat again Oh what a precious sight is this how doth the Lord smile upon such in love and clap them on the back with encouraging promises They that seek me early shall find me Prov. 8. 17. and to him that asketh it shall be given and to those that knock it shall be opened Math. 7. 7. And to him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God Revel 2. 7. One accounted the King of Persia happy because while he was young he had attained to so great puissance They are really and eminently happy who attain to an estate of grace while they are young to be made new to have the strong holds of hell in the soul thrown down is a mercy that but few attain unto but to reach this under the conduct of the spirit in youth is an addition and augmentation of the mercy It is a sweet thing saith a precious man when God satisfieth young people with his mercy and that satisfaction abideth Master Burroughs Hos 2. 15. so as they rejoyce all the dayes of their life But carelesse youth is usually more active for sin than grace and that strength which they have from God by common bounty give to the devil in special service and sweat in gathering fading May flowers and adventure to the ditches brink to gather dasies to make a garland of vanity withall in the mean time neglecting to dig for Diamonds and Pearls to set in the Crown of Eternity Young people are for the most part loytering when they should be labouring playing when they should be praying singing when they should be sighing merry when they should be mourning youth must have its liberty they say and the greennesse of young years is with most a sufficient warrant of any exorbitancies whereas in many regards it is an aggravation of them But soul if thou improve Indigne transacta adolescentia odiosam efficit senectutem Froâ—te capillata est post est occasio calva not thy young years thy golden age thy white houres thou maiest rue it to all eternity in the blacknesse of darknesse If you strive not now to enter in at the strait gate it is to be feard you will never do it in old age Time hath all forelocks no hinderlocks your time is hasting away and if once its back be turned there is no calling or returning it back again It is better to be Prometheus than Epimetheus after-wit is dearest but fore-wit is best 11. The miserie of sinful age If the Lord S. 11 usually call in souls betimes then to be old and yet in a natural condition is very sad Aged men and women have cause to be full of fear who are void of faith and to abound with sorrow who yet abide in their sins and to bemoan their woe who have not been moulded to Gods will To have a white silver head and a black iron heart is lamentable To age and grow old in the bed of sin is deplorable Long bed-ridden persons hardly get up again old sinners have continued in sin and though custom in sin may be removed yet with great difficulty They say there is no transplanting trees after seven years rooting it is too often true in this case Art thou drawing near to thy grave and yet didst never draw nigh to God Is thy glasse almost run and labouring with its latest sands Is thy time well-nigh spent and yet hast not run in the way of Gods commandements nor laboured for Heaven nor spent thy time in the best things Do thy years time and hours complain and say we have been spent in the service of the world and wickedness O doleful Prov. 16. 31. Canities tunc est venerabilis quando eagerit quae canitiem decent state to be lamented with tears of blood The hoary head I confesse is a crown of glory but then it must be found in the way of righteousness sin degrades them of their venerable dignity Such souls have cause to get alone into a corner and put their finger in their eye and lay their hand upon their heart and say what shall I do and what shall become of me Caesar wept to see Alexanders statue who had done so much and conquered the greatest part of the world and was but young when himself had done
yet not the same faith 2. Now we come to speak of those things S. 15 that are more neerly related to effectual calling that are more like unto it then the former but are not it for every like is not the same 1. There may be a feeling of sin and yet S. 16 no faith there may be confession of sin and yet no conversion to God one may be brought so far as to acknowledge their impieties and yet never come so neer as to be acquainted with true piety Many confesse they have done ill who are not careful to do well there may be tongue-confession without heart-contrition Saul said I have sinned 1 Sam. 26. 21. Behold I have played the fool and have erred exceedingly and yet he had no grace One Nil prosunt lamenta si replicentur peccata may sensibly and yet not savingly say they are sinners recognition of sin without reformation of life is nothing many have stept thus far and yet are not got in at the narrow door many can say this lesson perfectly but they must turn over a new leaf before they can be sufficient Schollers This hath too pale a look to have ought of life within 2. One may have disquiet and terror of S. 17 conscience and yet never be effectually called There may be a kind of repenting and yet no kindly returning it may be a stormy day and yet no right showry day there may be an aking and yet no altered heart there may great pangs of spirit and yet no parting with sin There are those that have deep gashes in their consciences and yet do not bleed out their bad blood there are that have been brought into grievous straits and yet were never brought into a gracious state There may be attrition where there is not Attritio nullo modo potest fieri contritio Aquin. contrition many have been sorely amazed in their consciences who were never savingly amended in their conversations one may be plunged over head and ears into the bottome of the sea of vexation and yet never be bathed in the laver of regeneration one may be full of heart-paining dolour and yet never attain to God-pleasing duty Even wicked men may have undergone wearisome days and nights for their sins your conscience hath been all on fire and in a passion hath flown in your face your bones have been broken and anguish and horror hath siezed upon you for your sins you have roared through disquietnesse for your transgressions and have laboured as in the very fire for your abominations your heart hath been lanced it may be in every quarter but put all together and it amounts not to effectual calling Judas was tormented in his mind but never turned in his manners It is said he repented himself Matth. 27. 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the anxiety and disquiet that he found in his spirit upon the perpetration of his sin It is a gloomy dark winter with many spirits who never yet saw the spring of grace the water-spouts of trouble for sin may drop and fall upon thine head and yet thine heart be barren and unfruitful in the grace and knowledge of Jesus Christ 3. One may be afraid and troubled about S. 18 the committing of sin before they do commit it and yet be without a change one may be loth to that which yet they love there may be found some reluctancy in the spirit and yet at last no refusal of the sin It troubled Herod to think of beheading John the Baptist Mark 6. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay he was very sorry but his sorrow was not boyled to a right and due consistency he did fear but yet did fasten on his sin One may go with a sorrowful countenance and slow pace to the acting of some sins and yet have no grace To make a sowre face at the first taste and yet afterwards to swallow down to be squeamish stomached at first and afterwards with the Estrich to digest iron sins is not effectual calling Some startle at sin for present but soon come to settle upon it with quiet security This or that sin may go against thy conscience and yet thy conscience not be right It may be thou art afraid to touch the Snake yet makest a shift to lay it in thy bosome That conscience that never yet saw day may oppose the commission of sin and he that hath no grace may shrink at the thought of some impieties 4. One may love the truth in some sort S. 10 and be a defender of it and yet have no grace one may hold with the truths of Christ and yet not be a Christian in truth Thus it was with Judas and Julian before his apostacy One may stand up for the cause and worship of God with a kind of zeal and yet have no true fire in their brests So did Jehu when he said Come with me and see my zeal for the 2 Kings 10. 16. Lord. The stream may run swiftly and not be fed with a spring there may be an heat for the true Religion and yet no life within one may plead for the truth and not practice the truth those kiss truth many times who are unwilling truth should be King those may countenance the ways of God who never come into the way of grace one may be forward for God's cause and yet may lie Errat quisquis se veritatem cognoscere putat qui adhuc nequiter vivit Job 15. 16. under God's curse one may side with the truth and yet never be sanctified by the truth There may be a work of common vigour and yet a want of choice vertue one may gallop with a natural zeal and be a leader to others and yet gulp down sin as the Ox doth water till they be lost themselves zeal for the truth doth not always grow upon the stalk of grace 5. One may wish happiness and yet never S. 20 will holiness many think all is well if they desire to die the death of the godly though they care not for living their life many long for a good ending that never loved a good beginning and would fain dwell with the Saints in heaven that never forced how far distant they were from them on earth A desire of salvation is many degrees on this side sanctification It was Balaam's wish Let me die the death of the righteous and let my Numb 23. 10. Jude 11. last end be like his upon whom the Scripture sets the brand of impiety He was willing to bed with the righteous but not willing to board with them he would willingly have tasted of their second course but had no desire to touch their first course he exprest his affection to their eternal gaudies but had not appetite to their dayly fare he loved the sauce but loathed the meat Who is there that liveth never so ill but would be willing to die well If this were grace we should have
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
may be in this case if the heart say not Amen it is nothing the tongue is to be the hearts interpreter It is a broken and a contrite spirit that is a pleasing sacrifice to God The Lord complains of his people that they cried not unto him with their heart when they howled upon their bed if the heart and the tongue be not confederates it is no right confession 2. Not a vexing for sin only but a change S. 36 from it argueth this work there must be not only trouble but also turning of the mind There is a word that signifieth the change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind which is not used for Judas his repentance but another Manasseh's and Judas his repentance did differ very much Judas was so far from being changed from Judam proditorem non tam scelus quod commisit quam indulgentiae desperatio fecit penitus interire 1 Sam. 10. 6 9. bad to better that he fell from bad to worse from sinning against Christ's humanity by treachery to sin against his divinity by despair It is with those that are effectually called as it was with Saul in another case they are turned into other men and women and God hath given them another heart than they were or had before There must be in the soul a motion to good as well as a commotion because of evil it is duty not dolour only that makes and marks a Saint 3. A gracious heart is troubled at the commission S. 37 of sin because it is sin and done against God and in his sight How shall I do Gen. 39. 9. this great wickedness and sin against God saith Joseph Herod was troubled about putting Oderunt peccare mali formidine poenae oderunt peccare boni virtutis amore John to death only for fear of disgrace c. which might come upon him for taking away the life of such an eminent Preacher as John Baptist was Some are afraid to sin for fear of the rod others out of love to the rule the wicked dread the vengeance that follows sin but not the venome that is in sin 4. An heart effectually called loveth the S. 38 truth for it self because it is like God who is truth it self others for their credit profit or to be seen of men Jehu's fire of zeal was to warm himself by it was for a crown or he would never have skipped so high toward heaven But a godly soul is zealous though to its disadvantage I will speak of thy testimonies also before Kings and will not be ashamed Psal 119. 46. It is zealous out of the love it hath to God and his ways not out of sinful passion but sanctified affection 5. An heart effectually called desireth the S. 39 holiness as well as the happiness of God's people and doth as earnestly breath after sanctification as justification or glorification Create in me a clean heart O God and renew a right spirit within me Psal 51. 10. It is for the white as well as the red robe and makes as many prayers for purity as for pardon against the power as against the penalty of sin and when it desires heaven it is upon this account as much as any because it hopes it Nunquam justus arbitratur se comprehendisse nunquam dicit satis est shall be freed from its sins and shall not meet with the Cananite and Hittite in that land it hath insatiable desires as it were after grace and thirsteth exceedingly for these streams it accounteth holiness its great happiness and its glory in heaven to consist in conformity to God as well as communion with God 6. A gracious heart delighteth in the preaching S. 40 of the word because it receives good thereby and because the word meets with its sins It was not so with Herod for then he would have reformed his incest Mark 6. 17 18. A godly heart loveth the word because it is a corrasive as well as because it is a cordial the word is welcome to them when it frowns upon them as well as when it smiles upon them in its condemnations as well as its consolations 7. When converted souls desire others to S. 41 pray for them it is that they may have grace and that their corruption may be healed Jam. 5. 16. it is that sin rather than that sorrow be removed Pharaoh and Simon Magus desired others to pray for them that judgements might be removed or prevented A godly heart accounteth sin worse than evil and the worst of evils it desires an interest in the Saints prayers to perfect conversion and not only to prevent confusion and that the object of the Saints petitions for them may be spirituals rather than temporals special rather than common mercies it looks at God's glory as well as its own good in such requestings and if you ask such an one for what shall I speak unto the King of heaven for thee It will answer for the life of my soul for the slaying 2 Kings 4. 13. of my sins for the increasing of my grace that I may walk worthy of the Lord unto all pleasing 8. A man or woman truly called so justifies S. 42 God in his dealings that it doth improve afflictions and get good by them and can say with David It is good for me that I have been afflicted that I might learn thy statutes It hearkeneth to the voice of the rod it is willing to receive instruction by the rod of correction It so justifies God that it wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam 3. 22. condemns it self even to the pit of hell acknowledging it to be the Lord's mercies that it is not consumed It justifies the Lord when the stroak is off as well as when the stroak is on it justifies the Lord from a sincerely loathing apprehension of its own vileness and unworthiness 9. Such mourn inwardly as well as outwardly S. 43 they rend their hearts rather than Joel 2. 13. their garments their heart runs as well as their eye they mourn truly for their offences as done against Christ and the grace of God Zech. 12. 10. Isa 58. by him outward mourning only God condemneth Many weep with an Oynion when their rocky hearts do not melt many mourn in habit for their dead friends and it may be Non discordet cor tuum a facie tuâ rejoyce in heart But it is not so with such a soul but when it addresses it self to the duties of mourning and sorrow it acquaints the heart with it and invites it to this service and will not be satisfied without its presence the fountains of the great deep of its spirit are broken up its sorrow not only descends from the eyes but also ascends from the heart so that it can say with the Church of God My bowels Lam. 3. 20. are troubled mine heart is turned within me for I have grievously rebelled And with Jeremiah My bowels my bowels I am
is of very great concernment to know whether or no we be truly converted I request you my dear friends to set upon this work speedily and seriously delay it not a moment pray to God to teach you spiritual Arithmetick that you may know how rightly to cast up your souls account and if upon due search you find your selves effectually called then listen especially to the first part of the ensuing and last use and if you find your selves uncalled lend an ear and an eye heedfully to the latter part of it CHAP. VII 6. Vse for exhortation THere remains yet a further improvement S. 1 of this doctrine which is by way of counsel and perswasion and that to two sorts 1. Gracious ones Or 1. The godly 2. Graceless ones Or 2. The ungodly 1. To gracious ones and such as are effectually S. 2 called and I shall perswade such to these two things 1. Thankfulness to their heavenly Father 2. Faithfulness to their earthly Friends 1. To thankfulness to their heavenly Father If God do effectually call his predestinate S. 3 and you can make out you are so called O Gratias agere Deo possumus referre non possumus forget not the great duty of gratitude that lieth upon you Though you be unable to pay God for what he hath done yet be not unmindful to praise him for it Let him have the songs of Zion who hath saved you from your sins God hath brought you into an estate of holiness be much therefore in the returns of Hallelujahs Say as David My soul praise thou the Lord and all that is within Psal 103. 1. me praise his holy name Be much in Psalming his praise Learn of Paul to give thanks Col. 1. 12 13. unto the father who hath delivered thee from the power of darkness and hath translated thee into the Kingdom of his dear Son There is great reason there should be glory to God on high because of his good will to thee a sinful creature you cannot give too great thanks for whom God hath done so great things and that the musick may be the more melodious let the consort be maintained upon these three strings viz. 1. Thoughts 2. Words 3. Works 1. Let your thoughts be grateful let S. 4 gratitude be engraven on the thoughts of your soul the Lord is in your heart by sanctification let him be there also by admiration his thoughts have been upon you for your good let your thoughts be upon him for his glory and let them be swallowed up in the consideration of the work of conversion Luke 1. 43. Psa 48. 9. Optima beneficiorum custos est ipsa memoria beneficiorum And as she wondered that the Mother of her Lord should come to her so do thou that the Lord himself vouchsafeth thus to visit thee Christians should think of Christ's loving kindness in the midst of his Temple spiritual renovation should be followed by serious recordation carnal mens thoughts are taken up in contemplating their external accomodations why should not a Christians heart be taken up in considering their internal advantages Tho. Anello that made an insurrection in Naples some 8. years since could hardly sleep for thinking of his greatness how much more shouldest thou be transported with thoughts of God's graciousness Wonder at his work admire him for admitting thee into his bosome adore him for adoption Thou mayst well be at a loss in thy cogitations who hadst been lost in thy transgressions if he had not caused thee to live by conversion 2. Let your words be the trumpet of his S. 5 praise In his Temple doth every one speak of his glory Tell how he taught thee the truth Psal 29. 9. speak how he saved thee from thy sins declare how he delivered thee from spiritual death Come and hear all ye that fear the Lord and Psal 66. 16. Quid melius animo geramus ore promamus calamo explanemus quam Deo gratis Psal 149. 6 6. I will declare what he hath done for my soul Let others know what God hath done for thee let it not be confined within the narrow compass of thine own brest but let thy mouth be a means to convey it from thy heart to others heads especially communicate it to the Saints to those that are in the same predicament of grace with thy self Sing aloud upon thy bed and let the high praises of God be in thy mouth The Lord hath turned thee from sin to grace there is reason therefore thy tongue should be tuned to his glory say truly I was a vile sinner but the Lord through his grace hath planted in me the seeds of vertue I was nigh to perishing and destruction but the Lord prevented me with pity and deliverance let the glory of the Lord due to him for the conquering of your sins be born in triumph in the open chariot of sincere and serious expression 3. Let your works also be the Heralds of S. 6 his praise not only speak but do thankfulness if only oral and not real it is but complemental gratitude it may be in the tongue and not in truth it may be in words but is not of worth unless it be also in works let thankfulness be impressed and stamped upon your actions let them bear the image and character of your grateful mind grateful works from man suite well with a gracious work from God which are these three especially 1. An humble abasement 2. An heavenly improvement 3. An holy deportment 1. An humble abasement Walk self denyingly S. 7 and humbly with thy God when Saints bear a low sail they acknowledge their Father's gracious soveraignty God's honour is most advanced when his peoples hearts are most abased holy ones are called humble ones in Scripture of all the spiritual clothing in the Saints wardrobe humility best becomes Nihil excelsius humilitate them next to Christ's righteousness and speaks much the glory of their God what have they that they have not received therefore they should lie low in their own eyes self-denegation is their Saviour's exaltation humble souls are an ornament to their Father's house 2. An heavenly improvement Improve S. 8 and increase your talent of effectual calling stir up the gift of God that is in you husband your stock to purpose Take Peter's counsel Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ Now you have 2 Pet. 3. 18. a principle do not let it lie dead manage it to the main end draw it out into act receive not the grace of God in vain you know the doom of the idle servant that did not trade with his talent 3. An holy deportment Live like a Saint S. 9 let saving conversion be known by a suitable conversation let your doings be answerable to effectual calling I beseech you with Paul to walk worthy of the vocation wherewith ye Ephes 4. 1. Matth. 21. 30. are called Be
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