Gods Call from Heaven Echoed, Part 2 · Chapter 6

Gods Call from Heaven Echoed · Part 2 · Chapter 6

p. 259CHAP. VI. 5. Ʋſe for examination.

Is it thus that the Lord doth effectually call S. 1 thoſe whom he did predeſtinate, then we ought to put our ſelves into the ballances of the ſanctuary, to ſee if we be weight; to bring our ſelves to the touch-ſtone to try whether we be gold or droſſe; and with the candle of the Lord to make diligent ſearch, and ſee if we can find grace. To go to our cloſet, to ſhut the door upon us, and commune with our own heart, that we may know what our condition is, whether we be effectually called p. 260or no; we are too too loth to take a view of our ſelves. By ſerious examinations, we come to ſelf-repreſentations; many an one take themſelves to be converted when they are not, and ſo go on in preſumption; and many think they are not when they are, and ſo go on in deſperation, and all for want of ſpiritual ſcrutiny and inquiſition: we had need ſee that our apprehenſions be right in buſineſſe of ſo great moment; miſ-thoughts may make a ſoul miſcarry to all eternity. Oh, dear friends, be willing to lay your ſelves to the line, and to make uſe of theſe enſuing marks, and do that which you do throughly in this work. Deceits in ſpirituals are moſt dangerous, and therefore I am the more ſollicitous concerning you; lay all works aſide, I beſeech you, to know the ſtate of your poor Multo magis ad rem pertinet, qualis tibi, quam qualis aliis videaris. 2 Cor. 13. 5.2 Cor 13:5ſouls; content not your ſelves that others have good thoughts of you, but labour to know the truth of your ſelves. Do as the Apoſtle counſels, Examine your ſelves whether you be in the faith; prove your own ſelves, &c. Thoſe that prove not themſelves, are not like to be approved of God. For the better managing of this uſe, I ſhall ſpeak

1. Negatively.

2. Affirmatively.

Firſt, Shew what effectual calling is not.

Secondly, Shew what it is.

1. Negatively: If we ſee what effectual calling is not, we ſhall the better ſee what it S. 2 is. The negation will be a foil to the affirmation. And here I ſhall ſpeak

p. 2611. Of thoſe things that are more remote from,

2. Of thoſe things which are more neerly related to effectual calling.

1. Of thoſe things that are more remote; S. 3 and they are ſeveral.

1. Gifts and parts are not effectual calling. S. 4 Many have good gifts, yet never had any good grace; parts and piety come out of two ſeveral Countreys; every grace is a good gift, but every good gift is not grace. There are gifts of knowledge, memory, diſcourſe, prayer, preaching, where there is no grace of converſion. There may be the embalmings of one that is ſpiritually dead, but are not life. The Divel hath great knowledge, yet no grace. Many ſhall ſay in that day, Lord, Lord, have Matth. 7. 22. Gratia elevat hominem ad vitam, quae est ſupra conditionem omnis creatae naturae.Matt 7:22we not propheſied in thy name, and in thy name have caſt out divels? &c. but Chriſt would not own them. Gifts carry no further then nature, but grace doth; you may have natural abilities without ſpiritual activity: many make bad uſe of their good parts, like the green worm, which in Spring devours the leaves and buds of flowers and fruits, and turns their ſap to deadly poyſon. Parts and gifts are an outward grace to thoſe that have them, but they are not inward grace; you may know much of the word of God in the Scripture, and yet know none of the work of God in your heart.

2. Good education, good parents, and godly relations are not effectual calling; many S. 5 think they are born good, if but deſcended p. 262of pious parentage; and that ſpiritual life, as well as temporal livings, are entailed upon them, and come by inheritance; a pious parent may have impious poſterity, and gracious fathers graceleſſe children. Thoſe that have ſuch thoughts, provide but a weak ſtring for their bow. Godly parents may ſay to their children, as the wiſe virgins to the fooliſh, Go and get grace for your ſelves, for we have not Mat. 25. 9.Matt 25:9enough for our ſelves. The Phariſees thought their condition could not be bad, who were deſcended from ſo good a ſtock; therefore John the Baptiſt bids them bring forth fruits meet for repentance, & not think to ſay within themſelves that they had Abraham to their Mattb. 3. 8, 9.father. If you be not like your good parents in faith as well as feature, it is nothing. Bad Manaſſeh was the ſon of good Hezekiah; and 2 Chro. 32.2 Chr 32Hezekiah the good ſon of a bad father. Iſhmael was Abraham's, Eſau was Iſaac's ſon, and what of this? This made good Mr. Bolton, when he lay dying, to tell his children that they would not dare to meet him at the tribunal of Chriſt in an unregenerate condition. Holy parents bring forth unholy children: thoſe that are truly godly, are godly perſonally, not perſonately; for themſelves, not for others. It is true, children may fare the Alterius beatitudine nemo fit beatus.better for their parents goodneſſe; yet in the account of God, grace in the parent will not ſtand for grace in the child. It is a mercy that any of us are the off-ſpring of godly parents, yet if we have not grace de proprio, of our own, we are yet uncalled.

p. 2633. Living among religious people, either in S. 6 Town or family, is not effectual calling. Many live without ſanctity in the midſt of Saints; and in a land of uprightneſs deal unjuſtly; Iſa. 26. 10.Isa 26:10many dwell in the houſes of the faithful, who yet are not of the houſhold of faith. A ſcabbed ſheep is a ſcabbed ſheep though it paſture with the ſound flock: one may live in the tents of Shem, and yet have Cham's temper; one may live in a religious houſe, and yet have a Non Hieroſolymis fuiſſe, ſed Hieroſolymis bene vixiſſe laudandum est.wretched heart; one may live in a godly family, and yet be none of the family of God; one may live with good company, and yet have a bad converſation; yet many think this is enough: they think to flie to heaven with other mens wings. People may live among godly neighbours, and yet have no godly nature; they may have good acquaintance, and yet have no good acceptance with God for want of grace. There may be co-habitation with thoſe that are ſpiritual, and yet no inhabitation of the ſpirit. The Jebuſite may Cum Hieroſolymitanis habitat Jebuſaeus.dwell with the Jew in Jeruſalem, and yet be a Jebuſite. In Jacob's flock were black as well as white cattel. In Peter's net bad as well as good fiſhes. In Noah's Ark unclean, as well as clean creatures. There may be tares in the ſame field as well as true corn, and tares ſtill.

4. A civil, fair, moral life is not grace, nor S. 7 effectual calling. There may be a guilded life, and yet no golden heart. Many Heathens have gone thus far, who never learned the truth as it is in Jeſus: They were juſt in their way, but they were not juſtified; they were ſober p. 264and ſerious, but not ſanctified. One may have moral vertues without divine grace: Splendida peccata.moral goodneſſe is but ſplendid ſinfulneſſe: Paul was ſuch before converſion. Many are fair like the Moon, but without heat. Matth. 19. 19, 20. There was a fine young man to outward appearance; that had the letter, but not the life; good manners, but wanted a gracious mind. It is good to be ſo qualified, but it falls ſhort of the thing in queſtion. Many live juſtly, lovingly, prudently, courteouſly, who yet have no grace. There may be a fair life without a life of faith; civility without ſanctity; one may live according to common equity, and not be led by the rule of ſpecial piety; there may be moral vertue without, and yet maſterly vice within; there may be a commendable carriage, and yet no converting calling: there are many gentle, ſweet, tame natures, that never learned lowneſs and humility in Chriſt's ſchool. People are moſt apt to miſtake a Star for the Sun, a pebble for a precious ſtone. Theſe things are ſomething, but they are not all; there muſt be further ſteps before the ſoul can come at grace.

5. Not to be ſo great ſinners as others is not grace. Many if they be not theeves, drunkards, nor unclean perſons, think they have grace enough; whereas they ſin not as others do, it is from the goodneſſe of their conſtitution, rather than from the graciouſneſſe of their conſcience. But alas, it is not privative, but poſitive holineſſe, not comparative, but abſolute that God looks for. People compare p. 265themſelves with others, meaſure themſelves by Non est bonit as, peſſimis eſſe meliorem.a falſe rule, and hence they think they are ell-wide, when they are not yard-wide: a man of an indifferent ſtature ſet by a lower man ſeemeth tall, but ſet by a taller is a dwarf: becauſe people are not ſo bad as they may be, it doth not follow that therefore they are ſo good as they ſhould be. John Baptiſt ſaith in Matth. 3. 10. not the tree that bringeth forth bad fruit, but that bringeth not forth good fruit, is hewn down. The Phariſee was Luke 18. 11, 12.Luke 18:11Luke 18:12not a prophane ſinner, and yet he was not a pious Saint. He is dead that dieth of his fair death, as well as he that is chopt and cut in peices. One may be dirty though they have not I…ſcus inter caecos potest eſſe rex.ſo great ſprays upon them as others have. One that is but blear-eyed, is far before thoſe that are blind; yet he is in darkneſſe in compariſon of thoſe that have their perfect ſight. When we compare our ſelves with the beſt, then we beſt ſee our own defects; when we compare our ſelves with the worſt, then we think we have overplus. To have a leſſe degree of badneſſe, a greater degree of goodneſſe than others, falls much ſhort of true grace; thou art not it may be ſcandalouſly vitious, and yet thou mayſt not be ſavingly vertuous. This is but the leaſt part of goodneſſe, if thou haſt no better evidence, thou needſt not open this at all: If thou keep in this way, and go no further, thou wilt never be acquainted with God's work. Oh, delude not your ſelves with ſuch ſhadows, in ſtead of ſolid ſubſtances.

6. To be a Chriſtian outwardly is not effectual S. 9 p. 266calling. There is a Chriſtian in name, and a Chriſtian in nature; one may have the garb of a Chriſtian, and yet want the grace of a Chriſtian; there may be the paint without the parts of a Chriſtian; the faſhion without the frame. Many there are that are of a Chriſtian mind, and yet have no mind to Chriſt; that have a goodly profeſſion, but no godly converſation. More are Chriſt's followers then are his friends; and more will wear his Chriſtianus nemo dicitur recte, niſi qui Chriſto moribus, prout valet, coaequatur.coat and colours than care for his commands; they love his livery, but they are loth to lead his life. Paul diſtinguiſheth of Jews into outward and inward, Rom. 2. 28, 29. and ſo may we of Chriſtians. Paul was a profeſſor before converſion, but not a right practicer, Phil. 3. 5. Many Chriſtians there are, but, but a few that are Chriſt's; many Proteſtants, but a few Puritans; many are Chriſtians by calling, but few by changing; yet moſt think they are comely enough if they have but this complexion; and if they have but the habit of religion without, they care not for the heart of it within; they are all for the gloſſe, not regarding the text; and ſo they have but the outward facing, they feel no cold for want of the inward lining. Such are but the pictures of Chriſtians, and all that they have to commend them, is nothing but the gay clothing of outward conformity.

7. To be of a Church is not effectual calling; S. 10 I ſpeak of a Church in general: Be of what Church thou wilt, yet that doth not make thee gracious. Many if they can but get into the p. 267community 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.Rev 3:17chidden 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.Luke 18:11thoughts and the truth did not jump. One p. 268may 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.Prov 20:6every 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.Heb 6:4mount 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.Jude 1:11according 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 p. 269Rom. 8. 14.Rom 8:14God, 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. 13.1 Tim 1:13conſcience 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 p. 270may 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 p. 271internal 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 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. 21.1 Sam 26:21Behold, 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 p. 272may 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 foreign.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 p. 273may 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. foreign.Mark 6:26nay, 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. p. 274One 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. 16.2 Kgs 10:16Lord. 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.Job 15:16under 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.Num 23:10Jude 1:11laſt end be like his: upon whom the Scripture ſets the brand of impiety. He was willing to p. 275bed 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 a great harveſt of Saints. Heaven is the deſire of many, when hell is their deſert; moſt deſire the Saints paradiſe, when but few care for the Saints piety; many who proſecute their ſinful luſts, will yet earneſtly petition for eternal life; and would fain be triumphant, that care not for being militant; he is no right ſouldier that would wear the crown, but is loth to fight to win the field; deſires of heaven are Non impetrat a deo bonum quod poſcit, qui ejus legi non obedit.in vain, unleſs there be duty on earth. He that loatheth grace, may yet long for glory; yet ſuch deſires paſs for current coyn with the unskilful multitude; and having ſuch deſires, they think that all is well with them.

6. To take delight in, and to be taken with the S. 21 preaching of the word, is not grace; there are that love preaching, and yet care not for practice; there are thoſe who never were effectually called, that yet may account a Miniſter in his work, as one that ſings a pleaſant ſong; they are content to hear the word of Ezek. 33 32.Ezek 33:32God, but care not for the work of grace; the word may pleaſe their fancy, and yet not prevail with them for faith; they may delight to hear the ſound, and never deſire to underſtand p. 276the ſenſe; they may countenance the miniſter, Quaerit anima verbum, eui conſentiat ad correctionem. Mark 6. 20.Mark 6:20and not conſent to his meſſage. Such an one was Herod, who feared John Baptiſt, and obſerved him, and when he heard him, he did many things, and heard him gladly; and yet lived in his ſins: He heard the word, but he did not hold it. Many are taken with the parts and gifts of a Miniſter, and it is that ſtring that ſounds ſweetlieſt in their ear; they may hear to fill their table-books, and never fill the tables of their heart; they may love to walk in the dew and ſoft ſhowres of heavenly doctrine, and yet provide that it ſhall not wet them to the skin; one may delight to wait upon the beſt means, and yet continue in their bad manners: to be taken with the word, and not taken by the word, is not true converſion; the word may ſound ſweetly aloft in the ear, and never ſettle ſavingly below in the heart; it may be muſick to your ſenſe, and not meat to your ſoul.

7. One may deſire the prayers of God's S. 22 people, and yet not be a Saint; the prayers of the godly may be craved, and yet their profeſſion may be carped at. Wicked men may beg their requeſts for the renewing of trouble, but not for the removing of their temper; they may deſire an intereſt in their ſupplications, and yet never imitate them in their ſanctification. Wretched Pharaoh deſired righteous Moſes to pray for him: Intreat the Lord that there be no more mighty thundrings, &c. Exod. 9. 28. Moſes was a great man in his books I'le warrant, and yet he was glad p. 277to make uſe of Moſes beads. Open enemies to godlineſs may yet be willing to have the help of the godly; there needs no grace to make one deſirous to have the Saints paſs. Thus it was with Simon Magus alſo, who deſired Peter, &c. to pray to the Lord for him, that none of thoſe things which they had ſpoken might come upon him, Acts 8. 24. Thoſe may crave the prayers of others, that never had grace to pray for themſelves; others prayers, and to deſire the benefit of them is good, but it is not grace.

8. Nay, even a wicked man may ſo far S. 23 deny himſelf as to juſtifie God in his puniſhing diſpenſations: one may confeſs God's juſtice, and yet continue in an unjuſt eſtate; the heart that hath no grace may accuſe it ſelf, and excuſe the Almighty; may lay the blame at its own door, and vindicate the Lord's dealings, Impunitum non debet eſſe peccatum.and acknowledge its ſufferings juſt, becauſe it hath been a ſinner, and yet never accept of the Spirit's motions and calls to grace. And thus did wicked Pharaoh even acknowledge that puniſhment did not come till it was ſent for; The Lord is righteous, and I Exod. 9. 27.Exod 9:27and my people are wicked. Now doth he as it were lie at God's foot, who yet had an heart that would flie in God's face; one may ſay they have deſerved all that is come upon them, and yet never ſincerely deſire the ſpirit of grace to come unto them; one may ſay they are wicked in their ways, worthy of wrath, and yet never open to the Lord, nor obey his laws: many do thus ſtoop, when they are in the ſnare and p. 278fetters, who never knew what it was to be ſwayed by the ſoveraignty of grace.

9. Yet further may a wicked man go: There S. 24 may be an outward ſolemn mourning, and yet no inward ſaving melting; the eyes may open their flood-gates, and yet the heart not weep carnation-tears; one may afflict themſelves on faſt days, and yet not affect a faſt from ſin. Ahab had not true grace, and yet 1 Kings 21. 29.1 Kgs 21:29he could grant thus much; ſuch was his humiliation that the eye of heaven took notice of it; one may lie in ſackcloth, and yet have ſin lodge in the heart; there may be a bowing down the head, and yet no breaking of the Quando ſic poenites, ut tibi amarum ſapiat in animâ, quod ante dulce fuit in vitâ, jam tum bene ingemiſcis ad Deum.heart; the outward man may be afflicted for ſin, and yet the inward ſtand affected to ſin; there may be ſolemnity in mourning, and yet no ſanctity in the mind; one may ſpend themſelves with faſting, praying, and weeping, and not ſpeed the work of grace in their ſouls; the body may be brought down by ſuch means, and the ſoul not benefited nor builded up; there may be an heavy countenance, and yet no heavenly compliance.

10. In the next place, there may be a promiſing S. 25 of amendment, and yet grace may never ripen in the heart; there may be heat and ſap enough to bring forth bloſſomes, but no fruit. Thus did Pharaoh, and I will let you Exod. 9. 28.Exod 9:28go, and ye ſhall ſtay no longer. Here were good words, but no good works; ſaying and doing are two things. There is a fair tree that hath Natural Hiſtor. L. Veruulam.double bloſſomes, but bringeth forth no fruit; many are free to promiſe, but faſt when they p. 279come to pay; they are trees full of leaves, but no apples; they will ſay what God would have, and yet do as themſelves liſt: like the ſon in the Goſpel, that ſaid, I go, Sir, but went Matth. 21 31.Matt 21:31not. They are very forward for ſubſcription, but as backward when it comes to action; one may be a Chriſtian in tongue, and not in truth.

11. There may be amendment in ſome S. 26 things, and yet no grace: There may be a partial, and yet no perfect reformation; there may be a doing of ſomething, and yet no ſoundneſs; there may be a forſaking of ſome ſin, and not of all ſin; many are better than Vitam uniuſcujuſque converſ… & inchoatio blanda permulcet, & aſpera medietas probat, & plena poſt perfectio roborat. Matth. 27. 3, 4, 5.Matt 27:3Matt 27:4Matt 27:5they were, and yet not ſo good as they ſhould be; they have their converſation ſomething rectified, and yet their converſion is not right; they only are truly holy, that are wholly turned; there may be a facing to the right, and not a facing to the right about; there may be a vomiting up ſome filthineſs, and yet the ſtomack remain filthy ſtill. Judas brought back the 30. pieces of ſilver, and threw them down in the Temple of God, but brought not back his heart to lay it down at the feet of the God of the Temple. So Pharaoh at laſt condeſcended Exod. 8. 25, 28.Exod 8:25Exod 8:28to let the people of Iſrael go ſacrifice in the wilderneſs; nay further, he gave them leave to take their little ones with them, which he denied before; and yet we cannot make out that Pharaoh was truly changed; men may leave ſome of their ſins, and yet not Exod. 10. 8, 24.Exod 10:8Exod 10:24love the God of Sion; they may ſtop ſome wide gaps, and yet their hearts not be currently p. 280fenced with grace. Thus you ſee how much there is that is not pure gold; how many there are, who if they be weighed in right ballances, will be found too light; many ſteps one may take, and never reach the mount of true grace: All theſe will prove but like waxen wings, that will melt with the Sun's heat; they look well, but they have no life in them: they bear a goodly port, but they are not the power of godlineſs; thoſe that have all theſe qualifications, and no more, at the moſt are but almoſt Chriſtians; how many come ſhort of theſe things, and yet theſe things come ſhort of grace.

2. Affirmatively: Having ſhewed what is S. 27 not effectual calling, now we come to ſhew what it is; and that two ways.

1. Relatively, by way of oppoſition.

2. Abſolutely, by way of poſition.

1. Relatively; we ſhall ſhew what it is in oppoſition to thoſe things that are not it. S. 28

1. And firſt, in oppoſition to thoſe things S. 29 that are of the firſt rank.

2. And ſecondly, in oppoſition to thoſe things that are of the ſecond rank.

1. For things of the firſt rank; ſome of them,

1. Not gifts, but grace and ſanctity in heart S. 30 and life are effectual calling, and ſigns thereof; Bonum gratiae unius est majus bono naturae totius univerſi. Aquin.not common, but ſpecial and ſaving gifts; an ounce of true holineſs, is worth pounds of eminent gifts; not good gifts, but the gift of good: a little true humility in the heart, is more p. 281worth than a great deal of knowledge in the Non dona, ſed bona.head; a ſtammering prayer coming from grace in the heart, is more pleaſing to God than that which is more eloquent, and hath no grace in it. Though a ſoul cannot pray as it ſhould do, though it cannot ſpeak but ſigh, yet if it proceed from the ſpirit, it is acceptable to Rom. 8. 26.Rom 8:26God. The widows two mites were more than the great offerings; the little grace that the Luke 21. 4.Luke 21:4righteous have, is better than the rich gifts that the wicked may have; a drop of true grace is better than an ocean of common talents; a lark is worth a kite.

2. Not confidences of any kind, but true joy diſcovers effectual calling.

1. Such joy as proceeds from ſorrow: Aſſurances S. 31 are more ſtrongly built, when founded Fit plerumque ut in ipſis piis fletibus gaudii claritas erumpat. John 16. 20. Mat. 5. 4.John 16:20Matt 5:4in the depth of humiliation. Muſick yields the ſweeteſt ſtrains upon the water: ſaving and ſanctifying comforts have uſually a ſable uſher. You ſhall be ſorrowful, but your ſorrow ſhall be turned into joy. Bleſſed are they that mourn, for they ſhall be comforted.

2. Such as is in the uſe of Sacraments, word, prayer, and the exerciſe of graces, or elſe it is S. 32 naught. The triumphing of the wicked is ſhort, Job 20. 5.Job 20:5&c. The joy of many comes in at a wrong door: true ſpiritual mirth always loves to make uſe of ſpiritual means; to contemn the ordinances, and yet have ſtrong confidences and preſumptions, is ſadly to be ſuſpected. If the fire be not fed by this fuel, it is a ſign it was never fetched from heaven; the ſtream p. 282of true joy runs always in the channel of duties and ordinances.

3. Not to go according to conſcience ſimply, S. 33 but to go according to it as guided and inlightned by the word and ſpirit, is effectual calling. There is but one Law-giver, and Jam. 4. 12.Jas 4:12that is God; the legiſlative power is not in conſcience; if conſcience receive not its law Regula regulata priuſquam regulans. Conſcientia bona eſt aula Dei, habitaculum ſpiritus S.from God, it cannot rule thee rightly; conſcience muſt be ruled before it can rule; if the conſcience be not good, God keeps not his court, nor hath the ſpirit its manſion in thy mind. Conſcience in God's people, in the effectually called, is not Lord paramount, but acknowledgeth it ſelf to be under the power of heaven.

4. Not to take up this or that opinion, &c. S. 34 but to adhere to Chriſt, to be of his mind and party, is effectual calling. Let the ſame mind Phil. 2. 5.Phil 2:5be in you which was in Chriſt. Chriſtians muſt 1 Cor. 11. 1.1 Cor 11:1be followers of Chriſt, but of others no further Ego ſum via, veritas, & vita, tanquam diceret, qua vis ire? ego ſum via: quo vis ire? ego ſum veritas: ubi vis permanere? ego ſum vita.than they follow Chriſt; they are to wear the livery of Chriſt. He is a true Saint that truly ſides with Chriſt; it matters not who are file-leaders, and of the foremoſt rank of this & that way, if Chriſt as Captain go not before. Parts taking is but faction, Chriſt-owning is true faith. He is the way, the truth, and the life, as he hath ſaid, John 14. 6. To imitate Chriſt in his words and works is true grace. He is the great Apoſtle, and high Prieſt of our profeſſion, He.b 3. 1. As they ſaid, We know no King but Caeſar: ſo ſaith a gracious ſoul, I know no King but Chriſt: Him I deſire p. 283to own for my Lord and Maſter.

2. For thoſe things that are of the ſecond rank.

1. Not confeſſion of ſin with the tongue, but S. 35 confeſſion of ſin in truth argueth effectual calling; the mind muſt bear a part in it as well as the mouth; a noiſe may ſtrike the ear Confeſſio peccatorum in corde ante quam os petat, exauditur. Pſal. 51. 17. Hoſ. 7. 14.Ps 51:17Hos 7:14and never affect the mind; ſo it 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 foreign.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, 9.1 Sam 10:61 Sam 10:9bad 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 p. 284that 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.Gen 39:9this 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; p. 285and 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 p. 286well 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. 13.2 Kgs 4:13of 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 foreign. Lam 3. 22.Lam 3:22condemns 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.Joel 2:13their 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.Zech 12:10Isa 58by 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 p. 287with 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.Lam 3:20are troubled, mine heart is turned within me; for I have grievouſly rebelled. And with Jeremiah, My bowels, my bowels, I am pained at the Jer. 4. 19.Jer 4:19very heart; my heart maketh a noiſe in me.

10. A godly heart promiſeth amendment out S. 44 of its hatred to ſin, and love to goodneſs; it ſeeth an excellency in God's ways, and therefore Pacta ſemper, & promiſſa ſunt, quae vi non facta ſunt.its heart is toward them. I have ſworn, and will perform it; that I will keep thy righteous judgements, Pſal. 119. 106. They were righteous judgements, and therefore David's affections did run out towards them; others promiſe amendment for fear of judgement, as a maid may be forced to give her conſent to marriage for fear of being killed. Thoſe that are effectually called, ſee the beauty of God's ways, and ſo fall in love with them; their reſolutions ſtand upon a right foundation; they are not from fear, but favour; not from force, but faith.

11. One that is effectually called reformeth S. 45 in all things; not only in the greater, but alſo in leſſer ſins; it taketh its leave of, and parteth with every ſin, its ſinful thoughts as well as ſinful words; its ſinful words as well as ſinful works: It banketh and avoideth not only the miry dirty way, but alſo the waſhy way, and betakes it ſelf into the paths of p. 288piety; the leaſt as well as the greateſt commandment finds good entertainment with it. It is the commendation of that pious pair, Zacharias and Elizabeth, that they were both righteous Luke 1. 6. Non attendit verus obediens quale ſi quod praecipitur, hoc ſolo contentus, quia praecipitur.Luke 1:6before God, walking in all the commandments of the Lord. Mark, in all the commandments: They did not pick and chuſe; every commandment was a ſweet ſmelling flower to them, and with delight worn in their boſome: a godly heart doth not harbour any ſin, nor hide any luſt in a ſecret corner of its ſoul; it turneth every evil thing out of doors, though it were its darling.

2. Abſolutely, and by way of poſition. Now we ſhall ſhew what effectual calling is more S. 46 abſolutely and poſitively; we may try whether we be come into the new Jeruſalem, by our paſſing through the 12. gates, which we mentioned in the beginning. If you have aſcended by thoſe 12. ſteps, you are in the boſome of Chriſt; but becauſe we have ſpoken to them already, I ſhall only contract them into theſe 5. formal acts of effectual calling, or converſion, lightly touch them, and ſo paſs on to other demonſtrations.

1. Sight.

2. Senſe.

3. Seeking.

4. Setling.

5. Submitting.

1. Sight. Haſt thou ever ſeen thy ſins? Haſt S. 47 thou ſuch clear eye-ſight as to diſtinguiſh good from evil, and evil from good? Have you viewed your ſelf round about, and turned p. 289your ways upſide down, to take notice of all the faults in them? as the word in the original ſignifies, in Pſal. 119. 59. Haſt thou ſpied the Errata's of the book of thine heart and life.

2. Senſe. Have you had a ſorrowful ſenſe of S. 48 your ſins? are you troubled at the thoughts of your ways? Hath your heart been broken for breaking God's commands? Have you had dolour in your ſpirit for your departing from the Lord? Hath your heart been wounded, and your ſoul melted within you becauſe of your tranſgreſſions?

3. Seeking. Haſt thou ſought for a place to S. 49 caſt anchor in? for a haven for thy ſoul? Haſt thou looked out for a plaiſter for a remedy? Haſt thou looked out for a place whereon to lay thy head? Doſt thou ſeek for a Tabernacle, for a ſheltering place from the heat of the Sun? Doſt thou long for a Saviour, for a Mediator and peace-maker between God and thee?

4. Setling. Haſt thou ſetled thy ſelf upon the S. 50 foundation? art thou built upon the rock Chriſt? Haſt thou rolled thy ſelf upon him by faith? Haſt thou forſaken thy ſelf and faſtened upon the Son of God? Haſt caſt thy ſelf into his arms? doſt lean thy ſelf upon his righteouſneſs? doſt thou give up thy ſelf to be ſaved by him, and truly caſt the burden of thy ſoul upon him? Is he precious in thine eyes? Art married, eſpouſed, united to him? Canſt willingly adventure thy ſelf with and upon him? Si cibum quaeris, Chriſtus alimentum est.Doſt feed upon this bread of life by true juſtifying faith? Doſt ſtay thy ſelf upon his ſatiſfactory ſufferings?

p. 2905. Submitting. Art willing to be ruled by Chriſt, to take him for thy Lord and King as well as thy redeemer? Art willing to be guided and led by his Spirit? Canſt thou ſay, other lords Iſa. 26. 13.Isa 26:13beſides thee have had dominion over me, but [for the time to come] by thee only will I make mention of thy name? Art willing to leave all, and follow the commands, and walk in the way of Chriſt? Art willing to take his yoke upon thee, and learn the leſſons of piety which he teacheth Dignus plane est morte, qui tibi, Chriſte, recuſat vivere.thee? Are his ways pleaſing, and not irkſome to thee? doſt covenant and engage to be his ſervant for ever? art willing to be waſhed hands and feet all over? Is thy courſe altered, and thy carriage changed? art become another man, another woman? If theſe things, that 2 Pet. 1. 8.2 Pet 1:8I have mentioned, be in thee, and abound, thou art not barren, nor unfruitful in the ſaving knowledge of Jeſus Chriſt: but if theſe flowers come not up, the ſeeds of grace are not yet ſown in thine heart. S. 52

Now we come to make further trial of effectual calling, by the effects and fruits thereof; & ſhall ſearch for the beating of the pulſe, that thereby we may know the temper of the heart. Be very ſerious, friends & Chriſtian Reader, in the ſearching of thine own heart; no longer defer it, of all things in the world, it moſt concerns us to know, whether we be effectually called, in an eſtate of grace or no. One that is truly converted may be known by theſe fruits.

p. 291By

1. Oppoſing ſin; which is ſeen in theſe four things,

1. Spiritual contention.

2. Impartial proſecution.

3. A tender conſcience.

4. Timely caution.

2. Obeying the Spirit.

3. Submitting to trial.

4. Confiding with fear.

5. Moving towards God.

6. Affecting

1. The word of God.

2. The Son of God. And that

1. For his perfection.

2. His affection.

7. Improving aſſurances.

8. Hating hypocriſie.

9. Reſiſting cuſtome.

10. Prizing communion.

1. Oppoſing ſin. An heart effectually called S. 53 is ſet in diametrical oppoſition to ſin, which appears in theſe things.

1. Spiritual contention. There is a combat S. 54 between the fleſh and ſpirit, grace and ſin, in the ſoul of ſuch an one that is effectually called; converſion and contention go together. Thoſe that are made friends to God, muſt needs be foes to ſin; and if they be at peace with the one, they muſt be at war with the other; every convert is a ſouldier from his ſpiritual cradle; he is born in the field, and for the field. Hence the Scripture ſpeaks of ſpiritual armour, The fleſh luſteth againſt the ſpirit, and the ſpirit luſteth Gal. 5. 17.Gal 5:17againſt the fleſh, and theſe contrary the one to the other: even as fire and water, heat and cold. They ſwell at, and look big one upon another, there being an irreconcileable antipathy between them. They are like enemies, keeping garriſon within a little one of another, who are continually alaruming and beating up each p. 292others quarters. As it is ſaid in 1 Sam. 14. 52. That there was ſore war againſt the Philiſtins all the days of Saul. So it may be ſaid in this caſe, there is ſore war againſt ſin all the days of grace, after that once comes to king it in the ſoul. Theſe will ſtruggle in the womb. As ſhe ſaid, The Philiſtins are upon thee Sampſon; ſo may be it ſaid here, ſin is upon thee grace, and grace is upon thee ſin; grace is no coward, but will at ſin again and again, and hunt it out of every corner; for ſin will lift up his hand, and be treacherouſly acting, now grace cannot bear this.

1. Ob. But ſome may ſay, there is a combat S. 55 and fight with ſin, even in a natural man, how then can this be a ſign of effectual calling?

Sol. The conflict in ſuch is between the will and underſtanding: The war is between natural conſcience commonly enlightened, and the affections and deſires of the ſoul: They would embrace this and the other object, which Video meliora proboque, deteriora ſequor.the underſtanding judgeth not meet; and hence comes the broil; as ſhe in the Poet ſaid, I ſee that which is good, yet ſettle upon that which is bad.

2. Ob. Yet further, ſome will ſay, how ſhall I S. 56 know the one from the other? namely, that combat which is in the godly, from that which is in the S. 57 ungodly.Quando timore poenae, non amore juſtitiae fit bonum, nondum bene fit▪ bonum.

Sol. There are theſe marks whereby it may be known whether thou fight under Chriſt's banner or no.

1. In the wicked this combat proceeds from ſervile fear; as an horſe will ſtrive againſt his ſluggiſhneſs, and mend his pace for fear of the p. 293ſpur or whip, and not out of reſpect to his maſter; ſo do the wicked. So it was with the Coloniſts that the King of Aſſyria ſent to inhabite Samaria; the fear of the Lions made 2 Kings 17. 25, 32.2 Kgs 17:252 Kgs 17:32them amend their manners; they were driven not drawn to their partial outward reformation. In God's people this oppoſing ſin is from a filial fear, and ſprings from a child-like awe of, and reſpect to their father, though they ſee no rod in his hand. They fear this glorious and fearful name, The Lord our God; they fear Deut. 28. 58.Deut 28:58him becauſe he is their God as well as becauſe he is the Lord. The conſtellations of God's attributes, viz. juſtice, power, infiniteneſs, wiſdom, patience, love, hath an influence upon them, to work in them a well tempered fear, which furniſheth and fortifieth their ſpirits to the reſiſting their ſpiritual enemies.

2. This ſtrife in the wicked is uſually againſt S. 58 groſs ſins; as Judas repented him after a ſort, of his treachery; notorious ſins make their conſciences to ſtartle, when they will not ſo much as move a finger againſt leſſer ſins, and ſuch as are of common and dayly infirmities: at the noiſe of forraign invaſions, and ſtrange ſins, it may be they will cry, Arm, arm; but for all domeſtick and home-bred diviſions, they can ſleep ſecurely though the enemy beſet their houſe round about. It may be they bid ſome defiance to ſuch ſins as march in the head of the troop, but as for meaner ſins, that bring up the rear, they hold a confederacy and league with them; but as for the godly ſoul, it fighteth againſt a common ſouldier as well as a chief commander.

p. 2943. They go on in their practice of wickedneſs S. 59 notwithſtanding; they may ſtrike a blow, Qui pectus ſuum tundit, & ſe non corrigit, peccata ſolidat, non tollit.but ſoon cry quarter, and make peace; they make a flouriſhing offer, but no furious onſet: though their conſcience may kick at ſin, yet they will try to ſwallow it; they do not overcome, but are overcome; they and their ſins may ſeemingly be foes, but they are ſuddenly friends again: but ſo it is not with one that is effectually called; he dares not have any league with his enemy; he and his ſins have ſuch a fewd, that they part: the doing or not doing a 1 John 3. 9, 10.1 John 3:91 John 3:10ſin, is the badge whereby the one are known from the other; and though a godly man may be foiled in his wreſtling, yet he doth not ſo fall as not to recover; and though he may be caſt by a ſin, yet he doth not continue in it.

4. The wicked ſeek the repreſſion only, and S. 60 not the confuſion, the curbing, and not the killing, the reſtraining, not the ruining, the taming, not the taking away their ſins and luſts. If they can but keep them from running abroad in the action, they will give them good entertainment at home in the diſpoſition. An horſe may be reſtrained by the curb, and yet have a mind to be flinging and flying out. A watercourſe may be ſtayed by a bank, and yet have a propenſity to run over: even ſo it is with the wicked in reference to ſin; they lop the branch, but never look after the root; ſo they can but quench and damp the fire for the preſent, they care for no more; but the godly ſeek the mortification and plucking of ſin up by the roots; they ſeek not only to cut off the hand, but alſo p. 295to kill the heart of ſin. Mortifie therefore your members that are on earth, is the Apoſtle's counſel, Col. 3. 5. The wicked ſnuff the candle, the godly extinguiſh and put it out: a godly ſoul vows the death and deſtruction of its ſins, and would have the heart blood of them, will give them no quarter.

2. Impartial proſecution. The ſoul that is S. 61 effectually called is impartial towards ſin; it doth not prize ſome, and part with others; it hath not a confederacy with ſome becauſe advantagious, and a combat with others becauſe abominable; it doth not favour this becauſe attended by profit, nor frown on that becauſe allied to poverty; it doth not ſavour one ſin becauſe more ſweet, nor diſrelliſh another becauſe more ſowr; it is ſufficient it is ſin, it matters not with them what it can ſay for it ſelf: though conſtitution and cuſtome, gain and glory, profit and pleaſure, delight and dignity ſhould ſtand up as advocates, and plead in the behalf of ſuch and ſuch a ſin, yet its ears would be deaf to their inſinuating oratory; though it were the ſignet on its right hand, yet it would caſt it away; though it were their dear darling minion ſin, yet it would thruſt it out of doors. As Jephthah ſaid in another caſe, Whatſoever cometh 1 Sam. 14. 39.1 Sam 14:39firſt out of mine houſe, I will offer it to the Lord. So ſaith ſuch a ſoul in this caſe, whatſoever ſin I find, have at it; I will ſpare neither one nor other, little nor great. But this will not an ungodly man do; he may defie ſome ſins, and delight in others. Herod did ſpit out ſome evils, but his inceſt was too ſweet a morſel to be p. 296forced out of his mouth: a godly ſoul looketh upon ſin as ſin, and ſo comes to hate it with a perfect hatred. I hate every falſe way, ſaith Pſal. 119. 104.Ps 119:104David: Mark, every falſe way. Partiality towards ſin argues an unſanctified heart, that yet delights in ſin.

3. A tender conſcience. They that are effectually S. 62 called, have hearts afraid of ſin, ready to Semper conſcientia ſervi Dei humilis eſſe debet, & triſtis.relent and melt at the occaſion of ſin or judgement; their hearts are like the thin ice of a ſmall froſt, which a ſmall weight will break: over the heart of an ungodly wretch you may drive cart-loads of ſin, and never make him bend under the burden: let whole volleys of comminations be diſcharged againſt him, he ſtartles no more than a man wholly deaf at the noiſe of thunder; common ordinary ſins they can ſwallow and make no bones of them; they laugh at the ratling and ſhaking of the ſpear; and account denuntiations of woe things not to be much feared. But it is far otherwiſe with a godly ſoul; it is all on a ſweat at the thoughts of putting forth its hand, though but to a ſmall ſin; and is ſo ſtrait-laced, that it cannot endure that ſin ſhould put its hand, or one of its fingers between: It is afraid of thoſe ſins which like thorns rend the skin of Chriſt, as well as thoſe which like ſpears pierce his ſides. I hate vain thoughts, ſaith David: though but thoughts, and Pſal. 119. 113.Ps 119:113thoſe but vain; a very little matter will ſoon make ſuch an ones conſcience to bleed; they are very ſcrupulous about ſin; they are alſo afraid of God's judgements: when the Lion of Pſal. 119. 120.Ps 119:120the tribe of Judah roars they tremble; nay, p. 297when they ſee their heavenly father beating any of their brethren, it makes them ſtand quivering and ſhaking all the while; if threatned, they weep like tender hearted children. A tender conſcience is a companion of true converſion; a mended heart is a melting heart. It is like Joſiah, whoſe heart and conſcience the 2 Chron. 34. 27.2 Chr 34:27Lord commends for the tenderneſs and ſoftneſs of it: relenting affections, and renewed diſpoſitions are pairs; ſearch thine own heart concerning this temper; neither great nor little ſins it may be ſcare thee; thou canſt not melt for a ſmall miſcarriage; if thou canſt mourn for mighty tranſgreſſions that is all: Thou doſt not ſhake at the hearing of God's chiding; if ſo, thou art not effectually called.

4. Timely caution. Such have an heart ſo ſet S. 63 againſt ſin, that they are careful to avoid temptations and occaſions thereto; where grace is, they ſhun ſin not only in the performance, but alſo in the preparative; not only in the device of it, but alſo in the deſire to it; not only: in the act, but in the allurement; they know that Dum parvus est hoſtis interfice, ut nequitia elidatur in ſemine.ſinful occaſions are the high way to ſinful actions; they ſhun the ſcouts, that they fall not into the hands of their ſpiritual enemies. The Iſraelites might not marry with the ſons and daughters of the Cananites, for fear of drawing their hearts from God; if the ſoul of a Saint be ſubject to ſuch and ſuch a ſin in action, it ſhuns it in cogitation. Job made a covenant with his Job 31. 1. Pſal. 39. 1.Job 31:1Ps 39:1eyes, and David with his tongue. Saints are careful to keep the powder and the match aſunder; and the ſpark from the tinder; if p. 298they be more prone to be proud of any external accomodations, they labour to deaden their affections to all temporal contentments; if paſſionate, they labour to avoid all occaſions of anger. As one Cotys an Heathen, of whom I Plut. Mor.have read, when his friend gave him a preſent of earthen pots and veſſels curiouſly made, but very brittle, broke them all to pieces preſently leſt if his ſervants ſhould caſually break any of them, he ſhould be too angry, for he was naturally cholerick. Much more then ſhould a Chriſtian do ſo; he carefully obſerveth his natural inclination, that he may more vigorouſly oppoſe ſuitable temptations. But thou thruſteſt thy ſelf upon the mouth of the canon, and comeſt neer to the ſnare; thou flieſt too neer the candle, that it is no wonder if thou be caught, and thy wings burnt; this argues thou haſt not grace.

2. Obeying the Spirit. Where there is converting S. 64 ſanctification in the ſpirit, there is cordial reſignation to the Spirit: thoſe that are truly changed by the Spirit, do throughly comply with the Spirit: If that call they come; they give up themſelves to it, not only at firſt in converſion, but alſo afterwards in the whole courſe of their converſation; they acknowledge it to be their Lord, and accept of it for their leader; they march under its conduct, and are Sanctum ſemper opus in me ſpira, ut cogitem, compelle, ut faciam. Cant. 1. 4.Song 1:4willing to follow it as their commander: If the Spirit ſay the word, they preſently ſet upon the work. They ſay with the Spouſe, Draw us, we will run after thee. They are like the Centurion's ſervants, if the Spirit ſay, Go, they go; p. 299if it ſay, Come, they come; if it ſay, Run, they run; if it ſay, Do this, they do it: but as for thee it is far otherwiſe. The Spirit hath called to mortification of thy ſin, oppoſition againſt thy luſt, elevation of thine heart; to renovation of repentance, to actions of faith, to reſolution of thy will; but alas, though the Spirit call, yet thou doſt not hear, or if hear, yet not regard. Where there is grace, they obey the Spirit's calls, though contrary to fleſh and blood; but thou art as croſs to the Spirit as may be; you can yet remember the time when the Spirit ſpake to you, perſwaded and intreated you; and yet you have ſnuffed at its motions: It hath called you to diligence in duty, perſeverance in prayer, heart-workings in hearing the word; but you chuſe to be ruled rather by the liſt of your own mind, than the law of the Spirit's mouth; your croſs ſpirit hath countermanded God's holy ſpirit: It hath diſwaded you from your ſin, ſought to wean you from your wickedneſs, but you have been refractory: but a gracious heart liſtneth for the voice of the Spirit, and when it calleth, ſaith, Here am I; like a diligent ſcholler, that willingly regards his Maſter's word. The Spirit's words are welcome, its motions are muſick, its commands contenting unto thoſe that are effectually called. If the Spirit call at high mid-night, they are ready to riſe to do its pleaſure.

3. Submitting to trial. A changed heart is S. 65 willing to be tried and ſearched: and therefore David ſaith ſweetly, Search me, O God, and Pſal. 139. 23.Ps 139:23know mine heart; try me, and know my thoughts. p. 300It is a fine thing when one is willing to be ſearched by God or man: Thoſe that are in natural darkneſs care not for coming in to ſpiritual light; bad wares and dark ſhops agree well together; it is an argument they are too light, who are loth to be put into the ſcale; where there is a work of ſanctification, there is alſo a will to examination; ſuch are willing that their mettal ſhould be tried by a true touch-ſtone; they love to be dealt plainly withal by Chriſtian friends, by faithful Miniſters. Let the righteous ſmite me, it ſhall be a kindneſs; and let him reprove me, it ſhall be an excellent oyl. But thou canſt not endure to be Pſal. 141. 5. Ʋſitatum generis humani vitium est peccatum commiſſum negando abſcondere, & convictum defendendo excuſare.Ps 141:5ſifted and ſcanned; thou art for excuſation and not for examination; thou loveſt to be tickled rather then to be tried; it is a ſign they are ſpiritually ſcabby, who love to be ſcratched. Thou haſt ſuch a rotten skin, thou canſt not endure to be rubbed with a courſe cloth; a ſearching Sermon is to thee like a bitter potion. In your ſickneſs you are angry with thoſe that ſearch you, or queſtion your eſtate and condition; though you have often been ſtirred up to ſelf examination, yet you would never buckle to the work: this ſhews you are not in an eſtate of grace.

4. Confiding with fear. The ſpiritual confidences S. 66 of ſuch are mixt with ſpiritual fear; their hopes are not haughty preſumptions, but humble expectations; the flower of their aſſurance is beſet with thorns of jealouſie; or elſe the wild beaſt of hell would ſoon break in and pluck it up. They take the Apoſtle's counſel, p. 301Be not high minded, but fear. They know they Rom. 11. 20.Rom 11:20ſtand in God's favour, yet they are afraid leſt they fall; they know they have grace, yet they are jealous leſt they loſe it. Thou that art all confidence and no care, art more an hopeful than an holy Chriſtian, and haſt cauſe to think thy eſtate not good. Though they ſtand, yet they take heed that they do not fall; the fear which 1 Cor. 10. 12.1 Cor 10:12they have is rather careful than deſpairing; other mens confidences may have more of triumph, but theſe thus tempered have more of truth; thoſe are not the confidences of converts that cauſe them to pluck up the hedge, to leave open the doors; yet ſuch confidences muſt be the only ſymptomes of grace with many. S. 67

5. Its moving towards God. Such an heart is always in motion towards God; as it hath its being from the Lord, ſo its acting to the Lord. Its embleme may well be an heart with ſpread and extended wings, flying towards heaven, and this its Motto, Surſum corda: heaven-ward hearts: It is continually riſing and ſoaring towards heaven in its thoughts and meditations. Through grace it can ſay, as the Church of God, The deſire of our ſoul is to thy name, and to the remembrance of thee: with my Iſa. 26. 8, 9. Quocunque tempore non cogita veris Deum puta te tempus illud amiſiſſe.Isa 26:8Isa 26:9ſoul have I deſired thee in the night, yea, with my ſpirit within me will I ſeek thee early. Thales defined the ſoul to be a nature moving always; it is moſt true of the ſoul that is in an eſtate of grace; ſuch an heart longs for God, and lives with God; that time it accounts loſt in which its thoughts are not lift upwards; heavenly concernments are the ſubject of its thoughts; it is p. 302always ſtirring for God and his glory; thinking, deſiring, wiſhing, contemplating, contriving, reſolving about heavenly matters: but as for thee, thine heart is like a piece of lead, it ſtirreth not to that which is good, but lively enough in its motions towards evil and ſin as its center; the thoughts thereof are like the eyes Prov. 17. 24.Prov 17:24of the fool, which are in the ends of the earth. It is a ſtrange thing with thine heart to look upward, or to take a few ſteps up the hill of holineſs towards the Lord; thou ſitteſt upon the rooſt of thy carnal contentments all the week long, and never offereſt once to get upon the wing to the region of glory, to the preſence of God.

6. Its affecting. There is never an one that truly S. 68 lives, but truly loves,

1. The Word of God.

2. The Son of God.

1. The Word of God. Such have an entire S. 69 love to the word. As new born babes deſire the ſincere milk of the word. And to the Miniſters 1 Pet. 2. 2.1 Pet 2:2thereof, I ſay not, how thou oweſt unto me even thine own ſelf. Dolphins, they ſay, love muſick: Phil. 19.ſo do theſe the muſick of the word; they pant and breath after theſe freſh ſtreams; the word is the joy of their hearts, the delight of their ſouls; nothing is more pleaſing to them then the hearing, reading, or meditating thereon: Pſal. 1. 2. Dulcis est pluvia illa, dulce est verbum Dei.Ps 1:2but thou that findeſt little ſavour in the word, mayſt fear thou never hadſt a ſaving work. They account the word worth a world, but thou hardly worth the waiting on; it is their pleaſure, but thy pain to be much converſant about it. Thou loatheſt this choice manna, p. 303but they love it as a chief mercy.

2. The Son of God. Sons of God love the S. 70 Son of God; their heart cleaveth unto him; he is the only pearl in their eye; the bowels of a convert yern toward Chriſt; the ſtream of their love runs toward this Sea; Jeſus Chriſt lieth next their heart. He ſhall lie all night betwixt Cant. 1. 13. Felix conſcientia illa, in cujus corde praeter amorem Chriſti, nullus alius verſatur amor. Col. 3. 1.Song 1:13Col 3:1my breſts. Chriſt hath the throne in their hearts; and though they love other things in ſubordination to him, yet nothing in co-ordination with him: The flames of their affections aſcend towards heaven, where Chriſt ſitteth at the right hand of God. They bear ſuch love to him, that they could willingly part with their lives for him; and their love is upon this twofold account, and leans upon theſe two pillars.

1. His perfection in himſelf.

2. His affection to them.

1. The perfection in himſelf. There is an S. 71 abſolute and incomparable perfection and excellency in Chriſt; and this is the load-ſtone of their affections; this is that which inamoureth and taketh their ſouls; it is his rarity that raviſheth them; his dignity that draweth them; his worth that wins them. He is the Cant. 5. 10.Song 5:10chiefeſt among ten thouſand. There is not the leaſt blemiſh or defect in him; he is above, beyond men and 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 p. 304fire 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. 45.1 Sam 14:45men, 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.Neh 8:10their ſouls; intimations of God's love they uſe as invitations to a good life; when the Lord ſpeaks peace to their hearts, they think p. 305they are bound to act piety with their hands; if God ſpeak peace to them, they dare not Pſal. 85. 8.Ps 85:8turn 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.Phil 1:10ye 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 foreign, corruption, becauſe whatſoever is mixed will more eaſily corrupt, ſaith Plutarch. If you be mixed, you are naught; p. 306if 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.Rom 12:2mind, 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.John 15:19the 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 p. 307ſinfully 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.Ps 16:5Ps 73:25Whom 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 is of very great concernment, to know whether or no we be truly converted. p. 308I 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.