reade out of the Word they haue gotten a few smacks of knowledge and haue attained to an ability to discourse of the poynts of Religion and because with Iudas for gaine with Iehu for glory with the Pharises for praise they do some dueties which true Christians doe pray peraduenture sometimes with their family giue almes of their substance to the poore affoord perhappes some countenance to the Ministers of the Word and Professors of the Gospel because I say for by-respects they do these things therefore they argue that they must needes be sound Christians But how much they deceiue themselues God knoweth and this poynt sheweth For alas what are hast perhappes a knowledge of the doctrine of faith and therin of the obiect of faith Christ Iesus but where is thy experience of the power of this faith first in leading thee to Christ for reconciliation secondly in accheering thy heart vpon the finding of the Messiah thirdly in purifying thy heart from the filthinesse of the flesh and fourthly in prouoking thee to lament as the Church did in the Canticles when thou hast lost the sight of him Againe thou hast it may be by attendance vpon the ordinance of God gotten some skill to discourse of the point of loue to God and his Children of hatred of sinne c. but doest thou feele thy heart set on fire with a desire of being obedient to God in all his Commandements resoluing to m 1 Kin 15.5 turne from nothing that hee enioyneth thee all the dayes of thy life and purposing with Iob n Iob 9.4 to be content to receiue euill at Gods hands as well as good Art thou enflamed with a loue to all good things as well as one and to all the Saints as well as one though I deny not that the neernes or the worthines of the person loued may occasion differing degrees in thy loue nay findest thou a readinesse to forgiue and loue thine enemies feelest thou in thy selfe a dislike of sinne in all persons as well as in those that are neere vnto thee as in neighbours that haue no alliance with thee Are thy affections thus moued Is thy inner man thus affected No no thou hypocrite wilt thou dare then to encroach vpon the prerogatiue of Gods beloued ones and lay challenge to the portion of sauing grace take heed what thou dost The Diuell is subtile thine owne heart is deceitfull Either get some sure testimony to proue the sense of grace in some sound maner to affect thy heart or else I must tell thee as I told the profane and ciuill person before thee that thou hast no grounds that the gales of Grace haue sauingly blowne vppon thee when-as this must needes bee granted for a trueth that in the Soule of the regenerate there is a feeling of the spirits working as well as in the eare of a man a sound of the wind when it bloweth in the ayre And thus Christian Reader haue I had a cast at this vaine conceit of hauing grace altogether without the sense of grace which is all one as if the Sunne and light life and feeling fire and heate should be separated and I haue to my power bent the edge of this doctrine against it And if in that which I haue spoken I haue seemed too harsh I must craue pardon for pitty to the soules of such deluded creatures hath stirred mee vp thereunto And to speake trueth neuer had Dion more cause of offering sacrifice to the gods after the paganish manner of the Heathens when hee freed the Syracusians from the tyranny of Dionysius Diod. Sic. libr. 16. then I shall haue of praising the God of heauen if through the meanes of this vse of confutation but one profane ciuil or hypocriticall person may be freed and deliuered from the bondage and slauery of so vaine and erroneous an opinion Sect. 5. Vse 2. Comfort to the tender-hearted Now lest the children of the Bride-chamber should through the malice of Satan abuse themselues so much as to place themselues in the ranke of such selfe-deceiuers so cast downe themselues without cause by that which hath beene spoken I must bring in as wel I may from the point in hand a word of comfort for them Is it so then that where the holy Ghost infuseth grace there is a spirituall sense in the powers of that soule then what singular cause of reioycing hath that Christian that hath this sense and feeling for hee hath euen the witnesse in himselfe that Christ is his grace is his and the Spirit of the Almightie dwelleth in him When therefore the word of GOD doth reueale vnto thee the minde of God either in the sounds of Iudgement or the Songs of Mercie out of the Lawe and the Gospel feelest thou thy heart affected accordingly sometimes with reuerence feare and trembling somtimes with rauishment comfort and reioycing Art thou sensible of those impure thoughts that swarme in thy heart of idle speeches that oft issue foorth thy mouth and Text yet I dare say it is not violently forced against the minde of the holie Ghost For seeing it hath pleased our Sauiour to compare the sense of the Spirits working to the sound of the winds blowing I may safely inferre thus much heerupon If the sound of the winde be not alwayes alike in the eare of the same man but sometimes louder sometimes lower then the feeling which grace effecteth in a Christian must needs be sometimes more sometimes lesse and not at all times alike Very euidently doeth that same o Psal 51.12 prayer of Dauid make this poynt good Restore vnto me the ioy of thy saluation as intimating vnto vs that the spirituall ioy which hee was wont to feele was in a manner quite gone yea so gone that hee craues the restoring of it againe Doe wee thinke that the feeling of the burthen of his two sins Murther and Adultery was so great and vehement before Nathan came vnto him as it was after he had beene with him Certainely no the Booke of the Psalmes is plentifull in proofes of this kinde Had Peter thinke we who was a beloued Disciple of Christ alwayes the same feeling of the Spirits working When he stood vpon his owne p Mat. 16. ver 33.35 strength and denied his Master when hee vanted before Christ Though all men forsake thee I will not hee had not that feeling of his owne weakenesse which hee had when hee went out and r Mat. 26.75 wept bitterly after his fall neither did his soule heare the Lawe telling him how feeble he was in himselfe at the one time so strongly as he heard it at the other He had not such a taste of the loue of Christ towards his soule when hee was Å¿ Mat. 26.72.73 denying of him as he had when he made that good confession of his faith We know thou hast the words of eternall life t Mat. 16.16 Lu 9 20. thou art the Christ the Sonne
there is a purified soule for doe wee thinke that so pure a guest as the blessed Spirit is will come and take vp the lodging in a man or woman and not cast out the vncleane and impure spirits that he findes there at his comming It is not possible where that commeth and abideth the blinde diuell must out the proude deuill must out the impenitent out malicious out couetous out and all the Lucifers and Beelzebubs must auoyde the roome which he enters into and giue way vnto his purifying blasts Can the mists of ignorance the puddle of concupiscence and that foule legion of lusts which fight against the soule remaine vndispelled vndried vp vndriuen away where this winde bloweth No no when grace commeth light commeth and it cannot but giue light purity commeth and it cannot but cleanse fire commeth and it cannot but consume and burne vp our corruptions It pittieth my heart to think how people liue in their old sins and wallow in that same polluted bloud which they drew from their fathers which were Amorites from their mothers which were Hittites I meane from persons stayned with the guilt of Adams treason whom they imitate and follow also in the trade of transgression without the least part of mortification voyde of the meanest measure of Sanctification and yet thinke themselues to haue a share in the worke of Regeneration whose eyes I pray God open to see this delusion A needful caueat I do not speake of such a purging as is euery way perfect in this life as if none were breathed vpon by the Spirit but those that are purged fully from al reliques of ignorance rebellion corruption for then none should bee Saints but those that are in heauen For howsoeuer this worke be perfect in regard of the workeman the Spirit neuer doing any thing imperfectly yet in regard of the persons in whom it is wrought it is imperfect because mingled with corruption neither dare I say that those are in no degree purified that are not in the same degree purified with others but this I dare boldly affirme that that person who hath attained to no measure of this purging yea not to so much of it as doth cause him to long for and striue after the perfection of it the Spirit of grace hath not breathed vppon his soule Though the best exercised wits can but know in part the most faithfull heart but beleeue in part the most penitent soule but repent in part the most mortified and sanctified person but loue God godly men godlinesse in part desire Gods glory in part and but imperfectly set his heart vpon the best things yet he that hath no part of sauing knowledge no measure of sound faith no degrees of godly sorrow spirituall loue heauenly ioy holy desires he hath receiued no part of the Spirit and though happely he may haue some of the common gifts of the Spirit yet no portion hath hee of the regenerating breath of grace vntill the scales of ignorance the crustinesse of conscience the mire of concupiscence be driuen away and dried vp in some measure or other to the making of him a purified creature take this for the first note Secondly Signe 2. it is the property of the Winde to make the earth fruitfull for we see by experience when it cometh from the South it doth ordinarily bring raine with it which watreth the ground and causeth the grasse plants and graine to spring vp and bring forth fruit in their kinde euen so the Spirit of grace is very fructiferous and wheresoeuer it breatheth much fruit of holines righteousnes is brought forth neither indeed can the man who is endued with it be altogether barren of good workes inasmuch as wheresoeuer the Spirit is there is faith and faith sheweth it selfe by workes Hang a wet peece of linnen abroade in the ayre and the faster the winde dryeth it the whiter it will appeare and the more the Spirit drieth vp the spirituall moisture of filthinesse in the soule the more white and shining will the life be in holy fruits and in a blamelesse and vnrebukeable walking The y Ge. 5.22 vprightnesse of Enoch the z 2. Sam. 15.28 holinesse of Dauid the a Iob 1 21 patience of Iob the b Exo. 15.24.25 meeknesse of Moses the c Lu. 19.8 iustice of Zaccheus the d Act. 10.2 almes and deuotions of Cornelius the e Cap. 9.36 good workes of Dorcas and the diligence of the Apostles what doe all these shew but that when Grace is sowne in the heart holy and righteous fruits wil sprout vp and spread foorth in the life Wherefore wheresoeuer the fruites are like the vintage of Sodome vnsauoury vngodly and the workes the vnprofitable workes of darkenesse the heart must needes be empty of sauing grace And if any one be so vaine as to think a gracious heart and an vngodly life can stand together I referre him to the iudgement of that graue and diuine Apostle Galat. 5. where hee putteth a f Galat. 5.19.20.21.22.23 BVT a note of opposition betwixt adultery fornication lasciuiousnesse idolatry witchcraft variance drunkennesse reuellings c. which he calleth Workes of the flesh and betwixt Gentlenesse goodnesse fidelitie meeknesse peaceablenesse temperance c. which are workes of the Spirit Neuer flatter thy selfe then If thy conuersation be irreligious and thy carriage vnrighteous thou proclaimest a totall vacancie and absence of the regenerating Spirit the property whereof is to fructifie in an holy kinde wheresoeuer he bloweth that of Christ must needs be true g Iohn 15.5 Hee that abideth in me and I in him as euery regenerate one doth the same bringeth forth much fruit Thirdly 3 Sign of grace it is the property of the winde to driue forward Let a shippe saile with the winde vpon the sea it speedeth the faster Let a bird in the aire flee with the winde her course is the swifter Let a man vpon the ground walke that way which the winde driueth and hee can tell what an help to hasten him forward it is so when the bark of our liues is sayling towards heauen with the sail of good workes which is the place whither the spirit driueth this same winde of heauen will speed this barke of ours forward swiftly it will put life into our actions insomuch that whatsoeuer good duty we take in hand wee shall go about the same cheerfully and willingly being ready to euery good work of piety towards God of charity towards our brethren Hence it is that the Psalmist adjoyneth this Epithet h Ps 51.12 Vphould me with thy free spirit free to the spirit of God and wee vse to say in our vulgar Prouerb of him that is nimble actiue and full of metall He is all spirit When this winde of grace had breath'd vpon the Macedonians it made them so forward to minister to the poor Saints that as the Apostle testifieth of them i 2 Cor.
and knowest not this Which words saith that Author are not spoken by Christ so much to vpbraid him for his ignorance as to pitty his blindenesse Now did the Lord Christ thus Let the same minde be in vs that was in Christ Iesus and that such a number should walke in the valley of darkenesse and should be so ignorant in this great mystery in these Halcyon dayes of Light and Grace when the point of regeneration is so opened and insisted vpon and should be so vnacquainted with it as if they had neuer heard it discoursed vpon all their liues that they who are able to talk of it should be no better practicioners of the fruits of it nay bee wholly to seeke in the power of it notwithstanding their historicall knowledge of it let it mooue our hearts pearce our soules and stirre vp in vs a pittying affection to their ignorant condition and the rather too because such simple soules hauing nothing else but the corrupted eye of carnall reason to looke vpon spirituall things withall abuse holy treasures are in a miserable case and neither see it nor bewayle it Sect. 3. Vse 2. Admonition Secondly is the worke of Sanctification and the doctrine thereof inuisible to the naturall man let this serue as a caueat vnto vs to take heede that we do not fadome the counsels of God made known in his word by the measure of our owne wisedome and that we measure not that which is spoken of the Spirits working by the rule of our carnall reason For if wee doe it will proue a rule that will mis-leade vs it will be an eye that will deceiue vs. If wee search into the nature of the breathings of Grace with such a light as that is wee shall but seeke in the darke and like the Sodomites at Lots doore groape and not finde Let our reason therefore stoope to Gods rule and our wisedome submit it selfe to his word euen against reason that so being content to deny our owne reason in the point of Regeneration wee may both speculatiuely vnderstand it in the doctrine and experimentally see it in the working But alas alas this lesson lacketh Schollers this admonition is not hearkened vnto and yet neuer more neede of vrging it then in these dayes the visible Church of Christ it selfe being so full of such persons as wil bring all Diuinity to their owne scantling and with incredulous l Iohn 20. Thomas wil beleeue no more then they see and wil yield to no more then they can haue reason for and if anything be told them or taught them which natural iudgement doth not like of it must be cashiered by them as false doctrine Tell them of spirituall purification of sound humiliation of forsaking all sinne of embracing all vertue in the worke of Regeneration it is more then needes say they I will beleeue my selfe I will yielde to neuer a babbling Preacher of them all Wilt thou beleeue thy selfe doe so if thou thinkest good but in the meane while I must tell thee the mischiefe of it If the blinde leade the blinde both fall into the ditch If thy blinde reason leadeth thee blindfolded from the truth of the Scriptures because they are repugnant to the wisedome of the flesh thou shalt be taken in thine owne craftinesse and bee in the pit ere thou art aware and if thou wilt needes beleeue thine owne light before Gods light thou art worthy to reape the fruits of thy foolishnesse Touching the mystery of Regeneration thou hast many Treatises extant thou hearest many sermons preached The breathings of grace in the worke of Sanctification thou seest is the subiect of this Treatise something concerning it haue I already spoken and CHAP. IX The second Doctrine handled from the second part of the Text. Sect. 1. Doctr. 6. To the regenerate the worke of grace is not insensible HAuing in the former Chapter handled the first poynt In this I come to deale with the next which is the most coessentiall with the Text aboue all the rest and thus it standeth That howsoeuer to the eye of Reason the worke of Grace be inuisible yet in the soule of a regenerate man there is a sense and feeling of it Our Sauiour Christ telleth Nicodemus heere that it is with the breathing of grace in the heart as it is with the blowing of the winde in the ayre and though the substance of it cannot be seene with the eye yet the sound of it is heard with the eare euen so though mans wisedome as it is carnall can not conceiue the mysterie of Regeneration yet the worke it selfe is perceiued and felt by the regenerate person by the effects it produceth and the spirituall sound it maketh in the soule In the handling of this point I will follow this methode first I wil proue it from Scripture and Reason secondly I will shew what this sense and feeling is thirdly I will shew how it is wrought and lastly make some Vses of it 1. The doctrine proued For the first thing the poynt is easily confirmed from examples in the Word In how many places of the Psalmes doth Dauid speake of the ioy and gladnesse of the satisfaction and fulnes that God did put into his hart as Psal 4.7 Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And Psa 17.15 I shall be satisfied when I awake with thy likenesse Now can a man haue ioy of heart and satisfaction with the brightnesse of Gods gracious countenance and haue no feeling of it And what saith the same Prophet in an other place n Psal 25.23 where speaking of the righteous man that feareth the Lord he saith His soule shall dwel at ease or as the Originall hath it Shall lodge in goodnesse Now can a man lodge in a sent to and obey those heauenly motions 3 Working grace is an actuall renewing and changing of the minde will and affections from the power and dominion of sinne vnbeliefe ignorance hardnesse of heart crookednesse of will c. to the rule and command of grace in obtayning sound sorrow for sinne past true faith Christian zeale holy loue and the like 4 Coworking grace is that same continued aide and strength which the Lord giueth vs to work out and make an end of our saluation with feare and trembling 5 And perfecting grace is that will which the Lord giues vs to sticke constantly vnto him and to perseuere in our regenerate estate and condition This ground being thus layed wee must now vnderstand that sutable to these seuerall graces is the feeling a Christian hath First therefore when preuenting preparing grace breathe together for many haue the preuenting grace good motions to forsake such a sinne c. which neuer haue the preparing grace but quench those motions and altogether resist them when I say therefore they breathe together the soule hath a two-folde sense and feeling first of the
of the liuing God Neither did he so distinctly heare the sound of the Gospel telling him of Christ his fauour when hee fainted vpon the water u Mat 14.30 as when hee sayd w Vers 28 If it be thou Maister command mee to walke vnto thee vpon the water What shall I speake of Salomon a wise King and a worthy Christian can it be imagined that he had the same sense of the stirring of grace in himselfe at that time when his heart did turne after other gods to worke wickednesse in the sight of the Lord x 1. Kin. 11 which hee had when he proclaimed so often the pleasures of the flesh and the profits of the world to be Vanitie of vanities all is vanitie Many the like authorities could I alledge to ratifie this trueth that the same Saints haue not at all times the same sense and spirituall feeling Reason 1. And why so First some grieuous sinne against conscience may be the cause of it This was it which took away Dauids feeling for by his grieuous fall hee weakened his ioy in the Lords saluation by that his offence he depriued himselfe of that sense of all his other graces which formerly hee had A Simile For it fareth in this respect with the soule as it fareth in respect of the Apoplexy with the body The Apoplexy which is a benumming of the senses in the body is sometimes occasioned by some violent fall or blowe which blow shaketh and bruiseth the braine and causeth noysome humours to flowe thither to hurt the originall of sense in the braine so that it cannot conuey sense to the members of the body as it was wont so a spirituall Apoplexy in the soule is caused by some grieuous fall blowe against conscience which shaketh shrewdly the sanctified soule and causeth such vicious humors for sin against conscience hath many cursed attendants waiting vpon it to flow thither to fill the ventricles and powers of the same as take away that spiritual sense of corruption to keep the soule humble that spirituall sense of Gods loue to keepe the affections feruent and zealous and to make the soule cheerfull which formerly it was wont to haue Reason 2. Secondly it is possible for a Christian to be cast into a spiritual slumber and to be ouertaken with some fits of security and then no maruell if his spirituall feeling be not the same at all seasons It is very probable that Dauid was after a manner asleepe in his sinne well-neere the space of a yeere all which while he was not so sensible of his fall as afterward he was when the Prophet Nathan had beene with him Let the winde blowe neuer so loude yet so long as a man is asleepe he cannot heare it and let the good Spirit of Grace breathe in a man yet if he be sleepy and drowsie making custome as well as conscience his rule which a Christian may possibly do for a time he shall I warrant him so long as that fit lieth vpon him neyther feele the sweetnesse which he was wont to taste of in the exercises of Religion nor be so sensible of the oppositions which resist grace within him as he was wont to be Reason 3. Thirdly a man cannot heare the windes noyse so well at one time as at another because hee may be more troubled with deafenesse at one time then another so there is not onely a spirituall drowsinesse but also a spirituall deafenesse that many times doth oppresse a Christian A deafenes eyther occasioned of spirituall choler and distempered wrathfull passions or else of flegmatike clammy humors sensuall and worldly thoughts and desires the minde being many times taken vp when it should giue all attention to the Word with thoughts of wrongs offered or of some worldly profits and fleshly pleasures and hence it may come to passe that euen where grace vseth to breathe the sense and feeling may be benummed For as wee heard in the former Chapter the word of God is an instrument of begetting this feeling in the soule and therefore if a Christian when hee is hearing of that shall suffer eyther Satan or his owne corruptions to hammer the sound of wrongs of profits of pleasures vpon the forge of his soule to hinder the entrance of the Word his vnderstanding can not so conueniently and profitably carry the sound of duety comfort promise threatning and reproofe to his affections to worke vpon them as they were wont to bee wrought vpon And if the ioy or sorrow loue feare c. be not so affected as they were wont to be certainely the spirituall feeling cannot be the same that it was wont to be Sect. 2. Vse 1. Admonition and comfort together to the children of God As the former point was directed against the friuolous conceit of those that thinke themselues to haue grace though they neuer had one iote of the feeling of it so this may be applyed as a comfort and a Caueat to those that haue gtace that they take heed of obiecting against themselues as altogether destitute of grace because they haue not euer and at all times the same sense and feeling For if there be somtimes ebbings and sometimes flowings in the best Christians then there is no reason why they should wrong themselues by abbridging themselues in their owne thoughts of all right to the breath of heauen nay it is against reason they should so doe A needful caution to preuent mistaking I speake not this to disswade any from renuing their repentance when their owne folly and securitie hath bin the cause of the restraint of that sense nay rather I perswade them to that but to this end I speake it first that they may not esteem their estate desperate and that there is no hope left for them to recouer their former feeling againe which thing to make them beleeue is one of the cunning fetches of the tempter and so they may haue comfort And secondly that they may not alwayes measure Gods working by their present feeling and apprehension as to thinke that God had neuer wrought because alwayes they are not so sensible of those ioyes which they were wont to haue in the meditation of Gods loue and euermore so sensible of their corruptions as they were wont to be For the Lord withdraws somtimes the taste of the sweetnesse of the spirit to exercise the grace of the Spirit in the soule that he may bring it to further perfection and to try whether faith wil be stirring in the time of danger to perswade the heart of the vnchangeablenes of Gods loue and whether it wil build vpon his gracious promises in the time of the greatest vnlikelihood of fulfilling the same and therefore detrude not thy selfe out of that possession of grace which thou hast because at all times thy sense is not the same whenas God hath such excellent ends in eclipsing thy eye-sight at somtimes and happely thy selfe mayest
bee any whit accheered by it if thy iudgement being erronious may be any whit informed by it if thy mind being doubtfull may be any whit resolued by it if thy desire to walke with God may be any whit sharpened by it and thou directed to leaue the way of the flesh and walke after the Spirit which are the ends as the great Searcher of all hearts knoweth I chiefly aime at in making it publique giue the glory vnto God who gaue the first motion last resolution to set it forth and for my recompence let me haue thy praiers to God that I may fulfill the course of my ministry with ioy If the inserting heere and there in the margine other Authors beside the Scriptures doth distaste thee that art a weake Christian Reader know that I haue done it to free my selfe from a calumnie wherewithall some haue charged me that I should bee against the vse of Fathers and withall for thy further satisfaction consider that I haue done more at the Presse then in the Pulpit as mine ordinarie hearers can testifie whose eares it is not my wont to amaze being plaine country hearers with Augustine Gregorie Barnard Chrisostome c. On the other side if that because I am no more plentifull in quotation doth displease thee that art a curious Reader I would entreate thee to be satisfied with this that I had rather incurre the censure of a nice iudgement vndeseruedly then haue mine heart smite mee and my conscience tell me that I seeke the praise of man more then of God And what cumfort could I haue when men should esteeme me a well read Scholler in the Fathers which cannot be in respect of my yeeres and yet indeed I should be beholding to an Index prepared to my hand by the industry of another for such allegations Well whatsoeuer affection thou readest it withall profit it is that I wish to thy soule I haue diuided the whole into Chapters the Chapters into Sections that thou mayest reade all as well as some and not weary thy selfe with too much at once if tediousnesse shall seeme to oppresse thee and indeed vnlesse thou readest all thou maiest mistake me in some things Thine the Treatise is thine also my selfe am in our common Sauiour to whose grace I commend thee As a desirer of thy best good T. B. The Contents CHAP. I. THe Entrance into the matter by shewing the occasion and Summe of the Text. CHAP. II. The first generall Conclusion from the nature and substance of the words CHAP. III. The second generall Conclusion from the summe of the Text. CHAP. IIII. The Logicall Analysis of the Text and the opening of the first part of it CHAP. V. The first Doctrine from the first part of the Text concerning the free libertie of the Spirit his working CHAP. VI. The second Doctrine from the first part of the Text touching the Inuincible force of the breath of the Spirit CHAP. VII The words of the second part of the Text interpreted and the heads of the doctrines briefly propounded CHAP. VIII The first Doctrine from the second part of the Text handled CHAP. IX The second Doctrine handled from the second part of the Text. CHAP. X. The third poynt handled from the second branch of the Text. CHAP. XI The fourth and last Doctrine obseruable in the second part of the Text. CHAP. XII The third part of the Text expounded and the poynts of Diuinitie thence arising propounded CHAP. XIII The first proposition handled out of the last part of the Text. CHAP. XIIII The second and last poynt from the last part of the Text. The Gales of Grace OR The Wind of the Spirit Iohn 3.8 The Winde bloweth where it listeth and thou hearest the sound thereof but canst not tel whence it cometh and whither it goeth So is euerie one that is borne of the Spirit CHAP. I. ¶ The entrance into the matter by shewing the occasion and summe of the Text. Sect. 1. The occasion and coherence THis third chapter of Saint Iohn from the first verse to the 22. is a dialogue or conference betwixt the Sauiour of Israel and a Maister in Israel I meane Christ Iesus and Nicodemus concerning the causes of eternall saluation wherin our Sauior amongst many other necessarie doctrines touching the merits of his a Verses 13.14 obedience b v. 15.16 faith in his bloud the c v. 16.17 loue of the Father in sending his Son out of his owne bosome to ransome and redeeme the world of Beleeuers which hee handleth heere and there within the compasse of those verses falleth in the first place vpon the point of Regeneration beeing occasioned thereunto by the speech which Nicodemus put foorth to him in the second verse Rabbi we know thou art a teacher come from God that is Not onely the vulgar sort of people but also wee Pharises are perswaded and doe confesse that thou art a Teacher and Doctor not assuming the office of instructing by an vnlawfull vsurpation but sent by an extraordinary and immediate calling from God himselfe whose presence and power doth manifest it selfe in thy Doctrine by the miracles which he enableth thee to doe for the ratifying confirming of that which thou teachest By which speech Christ perceiuing a secret desire in this Doctor to be taught in the way of God beginneth somewhat obscurely to tell him of a certaine second or new-birth making entrance thereinto with a vehement asseueration or protestation in the third verse Verily verily I say vnto thee Except a man be borne againe he cannot see the kingdome of God as if hee should haue said Sayest thou so Nicodemus that I am an extraordinary teacher sent from God not called after an ordinary manner thou speakest true and such an one shalt thou now finde me for I can instruct thee in such a mysticall peece of Diuinitie as by all the humane learning thou hast thou shalt neuer be able to gage the depth nor fadome the bottome of it And wottest thou what it is A man must be borne againe Nicodemus And that thou mayest not thinke that I speake more then I can iustifie I protest vnto thee Verily verily a man must of necessitie be borne againe what sayest thou to this Didst thou euer heare the like Diuinitie Truely no sayth he in the fourth verse and though I heare it now I can scarce beleeue it it is the strangest Doctrine that euer I heard to mee thou seemest to preach impossibilities and to make that absolutely needfull which I can no way conceiue to be possible How can a man be borne when he is olde Can hee enter the second time into his mothers wombe and be borne Nicodemus hauing thus bewrayed his grosse ignorance and that he was driuen into a maze by that which Christ spake Christ replieth vppon him againe as willing to reach him and openeth his minde and his mouth a little more plainely about the matter in the fift verse Except a
God with the diuell the world their owne consciences and all They they say are neuer troubled nor disquieted they finde nothing to burthen them nor molest them they thank God for it What grace haue they It is to bee feared none at all And poor soules the spirit of Satan still breathes in them and corruption hath them still in chaines and they are ready euery houre to bee cut off and popt ouer into the pit of destruction and yet ah wofull case they see it not but applaude themselues and solace themselues as if they were in no danger and no aliants to the regenerate condition Sayest thou thou hast nothing within thee to trouble thee nothing to molest thee nor euer haddest thou thankest God for it Wilt thou take a word from me and marke what I shall say I assure thee whosoeuer thou bee I would not be in thine estate for a thousand worlds if there were so many Thou art without grace and wilt not beleeue it The God of heauen perswade thee of it for if that be true which our Sauiour speaketh s Lu. 11.21 While the strong man armed that is the Diuell keepeth the house all things are in peace Then if all things be thus at peace in thee to harden thy heart and seare thy conscience that euil one still holdeth thee in bonds thou art still bound in the fetters of sin and art in fearefull thraldome thereunto and vntill a stronger then all these commeth I meane the Lord Iesus and set thy owne corruptions and the holy Ghost together at variance in thy soule miserable and lamentable must thy condition needes be I tel thee if the Spirit of grace were in thee there would bee a spirituall whirlewinde in thy soule two contrary blasts meeting grappling with one another like the twinnes in t Gen. 25.22 Rebeccahs wombe and they would make thee cry out as she did Why am I thus why am I thus worldly why am I thus lazie in my profession why am I thus dead harted in the seruice of my God thus proud thus full of selfe-loue thus passionate and tuchy c. and thou shouldest finde the Spirit of Faith resisting the spirit of vnbeleefe distrust doubting the Spirit of truth resisting the spirit of errour the Spirit of loue resisting the spirit of enuy malice frowardnesse the spirit of humility the spirit of pride the spirit of zeale the spirit of key-coldnesse luke-warmenesse carnall feare c. Thus it would be with thee if thou wert regenerate Albeit this conflict of Contraries be not alwayes alike because grace sometimes getteth the foyle sometimes the conquest though neuer the fall yet the experienced Christian knoweth with S. Paul that whensoeuer hee intendeth any good euill is present with him and in his best actions corruption troubleth him whi h he many times findeth much adoe to keep vnder And therefore I conclude It is a vaine thing for any man or woman to imagine that they are sanctified Wherefore let those that refuse to pray in the Temple as Anabaptisticall and Papisticall Recusants do suspect themselues to be swolne rather with the blasts of heresie the winde of vaine-glory then blowne vppon with the gales of Sanctitie Let those that care not to pray any where but in the temple neglecting this duety with their charges in their houses as carnall and common Protestants do suspect themselues to be carried rather with the winde of custome and fashion then of grace and heauenly inspiration Let those that vse it in their families and make no conscience of it apart by themselues whenas there are so many secret corruptions to be acknowledged and bewailed in the best which are to be kept from the dearest friends in the family feare themselues to bee guided rather by the spirit of hypocrisie then possessed with the Spirit of grace But such as care neither for praying in the Temple nor in the family nor secretly let them not only suspect but also know themselues to be such as are altogether voyde of the spirituall operation of Gods Spirit in the work of Regeneration For where that worke is there is the Spirit of adoption and where the Spirit of adoption is there is a crying Abba Father such wil haue so familiar frequent communion with the Lord that the Church the family the streetes the high-wayes the walkes the chamber the bed the closet the shop yea the prison it selfe c. shall be made witnesses of those heauenly ejaculations which their hearts and lips dart vp into the eares of the Almighty that great hearer of prayers Secondly as the spirituall man is heard of God sending vp praiers to the high Court of Parliament in Heauen so men shal heare the sound of his sanctified tongue in holy and religious communication I delight sayth Dauid to be talking of thy righteous iudgements a Ps 39.2 While I held my peace from good my sorrow was stirred yea my heart waxed hot within me b Acts 22 1. c Paul must needes be telling and talking of his conuersion before his very enemies shewing what notable things the Lord had wrought in him and done for him Whence was it that c Acts Aquila and Priscilla did instruct Apollos in the way of God more perfectly that d 2. Tim. 1.5 compar'd with chap. 3.14 6. Eunica did teach Timothy but because the Spirit had so breathed in their hearts that they could not holde their tongues but they must be speaking of the wayes of God to strangers they neuer saw before and to their domesticall inferiors and home-dwellers When grace hath seasoned the heart it will so salt and pouder the speech that it will both eat out putrified and rotten communication and also make the tongue a fit instrument to minister grace to the hearers Take triall of thy selfe by this particular also What is thy speech Speakest thou the language of Ashdod or the dialect of Canaan Dost thou with Dauid e Ps 39.1 take such heed to thy ways that thou maiest not offend with thy tong keeping thy mouth as with a bridle Nay dost thou with the same Prophet f Psal 34.11 call thy children vnto thee and teach them the feare of the Lord and vppon all fitting occasions the praises of God and the statutes of God continually in thy mouth If they be it is a good signe that thou hast a good stocke of grace in thy heart but if thy tongue g Iac. 3.6 be set on fire with hell as Saint Iames speaketh breathing out stinking blasphemous filthy frothy false slaunderous venemous vnsauoury speeches it is a very strong euidence against thee that the breath of Heauen hath not blowne vppon thee For I neuer reade in all the Scripture that a regenerate heart and a reuiling tongue an holy heart and a ribald tongue a gracious heart and a blasphemous periurious tongue a spirituall heart and a dissembling backebiting and scoffing tongue haue stoode together
contempt they debarre themselues from the breath of the spirit For if amongst those that heare the Word diligently when it is most soundly preached there be but one sort amongst foure that get any more grace by it then the common gifts of the Spirit which a reprobate may possibly attaine vnto then let them neuer looke to obtaine the Spirit sauingly that contemptuously reiect preaching as Papists doe that negligently heare preaching neuer but when themselues list now and then at their owne leisure as profane Protestants doe And if such persons remain in their vnregenerate condition vntill they come to reape the fruit of it in eternall condemnation whom can they blame but themselues What can they finde fault withall as the cause of such misery but the turning away their eares from hearing the Law Suppose a man were in a close roome where through the vnholesomnesse of the ayre he were like to be smothered and might haue libertie to goe abroad into the aire where the winde might reuiue his spirits if he should wilfully refuse to come abroad and partake of that refreshment and should rather choose to keepe in that roome were not hee worthy to be smotherd and choaked Surely yes how much more deserue they to be smothered with their sins and choaked with the stinking ayre of their corruptions who haue the word brought home euen to their doores and yet stop their eares against it chusing rather to snort vppon their couches to sit in the chimney corner to prate by the fires side to patch their cloathes as many of the poorer sort make that their Saboths worke to play and game to make bargaines to trauell about their worldly businesses then to go to the house of God where in the preaching of the word the Lord doeth offer the worke of his Spirit for the distilling of grace into the hearts of the Elect. Wherefore whosoeuer thou art that hast beene either a contemptuous despiser or a negligent hearer of a powerfull Ministery when thou mightst haue had it be humbled for this contempt reforme this negligence and now at last gather vp thy ceited in her own eyes and thence it was that they were so ful of grace Can the profane person get restraining grace so long as in the pride of his hart he thinks himselfe good enough Can the ciuill person euer get sauing grace so long as he is puffed vp with a loftie conceit of his owne righteousnesse Cā the hypocrit get sanctifying grace so long as he prides himselfe in those common gifts which he hath already It is not possible For so long as men are swolne vp with a selfe-conceit of their owne excellency with an haughty opinion of their ciuil honesty with a conceited thought of supposed sanctitie they can see cause neyther of complaining before God of their natiue filthinesse nor cause of praying vnto God for more holinesse And if they see no cause to doe thus how can they long for grace and if they neuer long for it they can neuer haue it Let the word therefore which thou hearest be effectuall with thee to bring thee out of conceit with thine owne holinesse and learne thee to see and acknowledge that thou hast nothing in thy selfe originally but natiue pollution otherwise though thou beest neuer so well esteemed in the eyes of the world Publicans and harlots shall sooner enter into the kingdome of Heauen and be blowne vppon with the winde of heauen then thou shalt Thirdly when the word hath done this notable good with thee 3 Help to sanctification as to bring thee to a base esteem of thy selfe in respect of the lacke of grace then must thy heart be softned and moistned with the teares of contrition and remorse of conscience must bee the thing which thou must striue for The Prophet c Ezek. 36 26.27 Ezechiel seemeth to intimate vnto vs that the Lord before he putteth his Spirit within vs he taketh away the stony hart from vs. d Isa 66.2 To this man will I looke saith Iehouah himselfe by Isaiah that is of a contrite spirit The more moist the earth is the more vapours ascend out of it and the more vapors rise from it the more windes blow vpon it euen so the moyster our hearts are the more tender our consciences are the more vapours of sinne will the Sunne of righteousnesse draw vp to himselfe in regard of guilt by the grace of iustification and so the more way shall be made for freedome from the reigne of sinne in the grace of sanctificatiō Why were the Scribes and Pharises so destitute of grace but because hardnesse of heart did possesse them and the spirit of slumber was vpon them whereas Peters e Acts 2 Conuerts being pricked in their consciences did beleeue and repent to the remission of their sinnes and sanctification of their soules And truely this must needes be an vndeniable truth because that when the heart is tender and soft it is like waxe capable of the impression of euery grace then the preaching of the Lawe will worke vppon it to the producing of the grace of repentance the preaching of the promises of the Gospel will worke vppon it to the breeding of a liuely faith the reuealing of the will of God concerning any necessary duty to saluation wil worke vpon it to the begetting of new obedience the experience of Gods mercies will worke vpon it to the effecting of the grace of loue the meditation of Gods iustice and power wil worke vppon it to the engendring of an holy and sonne-like feare but where this softnesse and tendernesse is not neither Law nor Gospel neither mercy nor iustice nor any thing else will auaile to imprint the least stampe of any grace vpon the soule And truly from the want of this it is that so little grace is to be found amongst the posteritie of Adam in this last age of the world Aske the Philosopher why winds are not so common in the winter and summer quarters as they are in the spring the Autumne and he will answer that the cause is from the hardnesse of the earth beeing more bound with extreamitie of frost and colde in the winter then in the autumne and more parched with vehemencie of heate in the summer then in the spring euen so aske the Diuine what is the reason why the winde of grace doth not blow as well vpon the greater number as the smaller and hee wil answer you The hardnes of mens hearts is the ground of it their hearts are frozen with the dregges of coldnes and security and they are parched and dried with the heate of their Iustes which hindereth all spirituall moysture in them and can heauens blasts blow so long as all such moysture is wanting vnto them I confesse indeede that when the Spirit beginneth first to breathe it findeth the heart of the sinner hard and impenitent but yet I say that the Spirit neuer proceedeth vnto the vp-shot of Sanctification
vntill it hath prepared the heart by breaking and humbling it and taking away the flintinesse of it Thou therefore whose heart is stony whose conscience is crusty bewaile thy securitie lament thine impenitencie and take thou no quiet vntill more remorse bee wrought in thee and euery check that thy conscience giueth thee for any good which thou hast neglected for any euill which thou hast committed quench it not choake it not repell it not For if thou resistest when conscience doth its office thou indisposest thy selfe to any remorse and thou occasionest the powers of thy soule to be so hide-bound that no spirituall moisture of sorrow for the lacke of grace can bedeaw thee and how then can the winde of grace blowe vpon thee Wherefore vntill the word of Grace hath thus farre wrought vpon thee to bring thee to a soft and broken heart think thou it hath don thee little or no good for whom the Lord doth freely worke vpon to sanctification hee doth also bring to mortification the second step wherunto is a soft and tender spirit Lastly The fourth helpe to sanctification prayer vnto the Lord for grace is a notable meanes to obtaine it For as the Lord f Psal 105. bringeth the wind out of his treasures so he sendeth downe his Spirit and euery good gift of the same from heauenly places not by any locall mutation as though the third person in the Trinitie did come from his throne of maiestie but by a supernatural operation and working in the hearts of the Elect the will of the Father in this worke goeth first the wil of the Sonne followeth that and the will of the Spirit proceedeth from both Non tempore sed or dine and therefore seeing grace doth thus come downe from heauen as the winde from the cloudes wee must by Petitions send vp to heauen for it Vnto this our Sauiour Christ doth encourage vs when-as hee sayth g Luk 11.13 Your heauenly father wil giue his Spirit to them that aske him But will some obiect and say Obiect How can wee pray for the Spirit while we want it when as wee cannot pray aright for any thing vntill Answer 1 wee haue the Spirit Whereunto I answer First it must bee considered vnto whom I speake to wit to such whom the Word hath preuailed withall to bring them to a knowledge of the want of grace and to remorse of conscience because of this want now they that are brought thus farre they are disposed to pray for it and therefore to such as these are very well may I speake as the Apostle doth concerning Wisedom h Iac. 1.5 If any man lacke that is feeles the lacke of wisedome and so consequently of grace let him aske it of God Yea and desire God to giue him grace to call for it aright and entreate others to begge the same thing for him Againe howsoeuer we cannot Answer 2 pray for the Spirit vntill we haue the Spirit yet we must pray for it that we may ascertaine our selues that we are in the way to attaine it for one of the first steppes to grace is an earnest desire to bee made a partner of grace yea such a desire as will not be satisfied vntill it hath it And neuer let that man looke to bee breathed vpon spiritually that hath not an heart to send vp sighs and sutes earnestly to the God of heauen for his holy Spirit As Mariners therefore when they would haue a prosperous gale to driue them to the hauen are wont to say Blowe winde blowe winde so pray thou Blowe Lord breathe Spirit oh breathe some heauenly blastes some spirituall motions some holy inspirations into my gracelesse barren and empty heart And let that be thy prayer which was the prayer of a Christian father and constant Martyr Cypr. de S. sancto folio 32. Adesto sancte spiritus sanctifica templum corporis nostri consecram habitaculum tuum dignam te habitatore domum compone adorna thalamum tuum quietis tuae reclinatorium circundae varietatibus virtutum sterne pauimenta pigmentis nite at mansio tua carbunculis flammeis gemmarū splendorib c. Come thou holy Spirit sanctifie the temple of my body and soule consecrate it as an habitation for thy selfe make it an house fit for so worthy a guest to lodge in beautifie it as thy chamber beset it as the Cabin of thy rest round about with the variety of all vertues let it glister as thy mansion with spirituall carbuncles and with the splendor of heauenly Pearles cause the odours of thy gracious oyntments to perfume it within and so regenerate and renue my heart that it may be established in grace for euer If in some such wise as this thou wilt but feruently faithfully and feelingly make knowne thy requests vnto the Lord thou shalt finde that that Spirit which descended vpon Christ in the similitude of a i Mat. 3.16 Doue and vpon the Apostles in the likenesse of clouen and fiery tongues k Act. 2.3 at the feast of Pentecost will come downe vpon thee in the likenesse of a mighty wind to purge and purifie thee to renue and sanctifie thee and to infuse into thee innocencie wisedome zeale faith fear loue and all graces in measure needful for thy saluation And thus Christian Reader haue I pointed out vnto thee the helpes which may further thee towards the attainment of sauing grace The Word must be attended to that it may teach thee humilitie humilitie must be attained vnto that out of an acknowledgement of thine own vnworthinesse and vnholinesse thy heart may be softned and a soft heart must be endeuoured for that out of a broken contrite spirit thou maiest earnestly call vpon God for the gales and graces of his holy Spirit who vpon thy praying vnto him aright hath made a gracious promise freely and liberally to vouchsafe them vnto thee without reproaching thee And that thou maiest be perswaded the more willingly to follow this direction Motiues to stir vp to the carefull vse of these meanes Motiue 1. and be the more eagre thus in the pursuite of holinesse doo but in the first place consider the consolation that these graces will afford a man in the time of affliction and triall For endeuourest to be sanctified Thinke we now vpon these two things seriously meditate wee vpon them carefully and let them be as two goades in our sides to make vs industrious in vsing meanes to be gracious Would wee haue a comforter in the times of heauinesse would we be partakers of euerlasting happinesse then let vs as we haue beene exhorted follow the rules that haue beene prescribed vs to attaine to holinesse that the blastes of heauen may inspire grace into vs. Which grace the Lord grant vs for his mercies sake Sect. 5. Vse 4. Admonition And so from my third Vse which was for exhortation I proceede to a fourth which is the last
Law of a gracious God and hath caused him more to sorrow for sinne as it is sinne then for sinne as it procureth punishment I meane more because he hath grieued so mercifull a Father then because hee hath deserued hell torment and so consequently hath brought him earnestly to desire strength against his corruptions as godly sorrow and an hearty desire to forsake sinne goe together When I say the spirituall yongling is brought thus farre then comes Satan vpon him as with many other so with this temptation of buzzing into his eare an impossibility of euer getting victory ouer his lusts strength to walke with God Thou shalt neuer ouercome thy corruptions saith he thou shalt neuer attaine vnto that faith zeale loue vnto that measure of holy care to walk in an holy course that thou dost desire and therefore it is in vaine for thee to grieue so much it is to no purpose for thee to striue so much thou shalt fall to thy old secure biasse againe and though now a passionate and melancholy fit hath possessed thee thou shalt growe to be as secure and hard-hearted as euer thou wert before Thou canst not shift it Seest thou not thine owne deceitfull heart against thee seest thou not the world against thee seest thou not thy wife thy husband thy parents thy maister thy brethren sisters fellow seruants friends enemies and all in the way to hinder thee how canst thou possibly get grace then or keepe it when thou hast it Whereupon the poore Christian being but a weakeling and too ready to entertaine any hard conceit against himselfe beginneth to droupe doubt and wauer and in a manner to subscribe to the temptation by which meanes the poore soule is brought into such a labyrinth of distresse that it knoweth not which way to turne it selfe for ease and comfort nor what to doe to ridde it selfe out of this perplexitie As an helpe therefore in these streights let this doctrine be thought vpon by the fainting soule let it take occasion from the same to accheere it selfe as well it may hauing right so to doe Consider therefore thou honest heart that Gods graces are vnchangeable his worke of Regeneration is inuincible and where he beginneth to breathe he will breathe though the while world say nay to it though all the powers of darkenesse set against it Doth the diuell tell thee thou shalt neuer get victorie ouer thy corruptions neuer be better then thou hast beene neuer walke better then thou hast done Beleeue him not he hath been a liar from the beginning and so he is stil I yield indeed thou hast a corrupt and deceitful hart that may easily out-reach thee and ouer-reach thee and peradventure thou mayest be troubled with a bad yoakefellow and the most of thy kindred in the flesh may be but men of the flesh and carnall persons and canst looke for no encouragement but rather discouragement from them if thou beest in the condition of a childe happely thy father may be against thee or thy mother or both if in the state of a seruant thy maister and gouernor and thou shalt haue many snares layd in the way to catch thee many blocks to offend thee I grant all this is true and may be true But what of all this wilt thou beleeue that because of these rubbes and obstacles the Lord must needes leaue halfe or the greatest part of his worke vndone in thee It is the Lords worke to illuminate to inspire to sanctifie and nothing can make him giue ouer let the Diuell roare let the flesh rebell let Rabshekah reuile let the world entice let friends flatter let enemies oppose be thou but watchful and stand wisely vpon thy guard they cannot they shal not frustrate nor nullifie the breathing of the holy Ghost in thee Wherefore so long as thou hast this for thy refuge yielde not to the tempter but let it be thy comfort thy crowne thy reioycing maugre all the malicious suggestions that Sathan seeketh to disquiet thy poore soule withall Thou shalt get victory ouer thy lusts be they neuer so strong thou shalt walke in the wayes of new obedience by the grace of GOD enabling thee though they be neuer so difficult Tell me Is not the want of grace the chiefe thing which thou bewailest Is not the possession of grace the principall treasure which thou desirest I know it is if thou beest a true Christian why this is an euidence that God hath begunne to blow vpon thee and he will perfect his owne work in thee and nothing shall command him to stay inspiring no more then thou thy selfe canst command the wind to leaue blowing when it maketh a sound in the aire Wherefore be of good comfort and take heart vnto thee and answere the Diuell with this weapon whensoeuer with this assault hee shall seeke to molest thee Againe 2. Comfort and incoragement to a strōger Christian as the weak may fetch comfort from hence so this may bee propounded to the refreshment and encouragement of the stronger sort of Christians the worke of sanctification is vnconquerable nothing shall frustrate it thou that hast been trained vp in the Schoole of Christ and in the trade of Christianitie a long time knowest this and hast prooued it by experience diuers and sundry wayes at diuers and sundry times well vse the meditation of this matter as a sword and buckler in the times of thy temptation for such times thou shalt see euen Paul himselfe must haue a y 1. Cor. 12 7. pricke in the flesh to buffet him and not onely so but ioy in the Pearle which thou hast found And seeing thou hast so long a time beene baptized with the holy Ghost which Hell it selfe cannot vndoe againe doe as the z Acts 8.39 Eunuch did whom Philip baptized driue forward the Chariot of thy godly life cheerefully and goe forward in thy way reioycing vntill thou commest to a perfect age in Christ Iesus Let this suffice for the first part of the Text. CHAP. VII The words of the second part of the Text interpreted and the heads of the Doctrines briefly propounded Sect. 1. I Passe on now to the second part of the Text which treateth of the sense and feeling that accompanieth the worke of Regeneration in the regenerate set downe in these words And thou hearest the sound thereof Interpretation so is euery one that is borne of the Spirit a Tolet. ad locum Some heere by the sound of the Winde vnderstand the voyce of the Spirit of God in the Scriptures so that though the holy Ghost bee inuisible in regard of his substance yet hee is to bee heard speaking in the written Word and the same Author saith it is euen so with those that are borne of the Spirit the things that are within them as their thoughts motions purposes desires cannot be seene with the eye yet the fruits of their vertues may be heard of amongst the children
burthen of sin wherewithall it findeth it self loaden secondly of the want and excellency of grace whereof it seeth it selfe destitute and void for wherefore should the will and desires encline to those spirituall motions to leaue that which is euill and to cleaue to that which is good but because it hath a sense of the vglinesse and burthen of the one of the want and beauty of the other The former feeling Dauid had r Ps 38.4 My sins haue taken such hold vpon me that I am not able to looke vp and are as an heauie burthen too heauie for mee The later the woman of Samaria had when she sayd Å¿ Ioh. 4.15 Lord giue me of this water this is excellent water indeede I neuer dranke of such water Secondly when working grace breatheth an actuall change in the soule the soule feeleth how miserable a thing it is to be out of Christ how sweet a thing it is to be in Christ how hard a thing it is to learne the way of obedience and how good a thing to haue an heart enlarged to keepe Gods Commandements how weake a man is of himselfe to shake off vnbeliefe distrust security to resist euill and what a blessed thing it is to be set free from the slauery of his lusts and from the bondage of those slauish terrors of hell and torment which hee was wont to be troubled withall Some such feeling as this is doth I say accompany working grace Thirdly when coworking grace breatheth there is a sense and experience of Gods hand holding him vp in the time of temptation preseruing him mightily against dangerous falls strengthening him graciously to exercise the fruits of mortification and sanctification raysing him vp when temptation hath foyled him whereupon he feeleth in the second place his loue to be encreased his zeale to be enflamed his edge to goe on in a righteous course to be sharpned as knowing the Lord is euer at hand ready to helpe and assist him and whatsoeuer it be that is a quench-cole to his zeale a cooler to his loue a blunting to his edge he is very sensible of it The Apostle Paul would neuer haue broken out into this speech and left it vpon record in his owne writings Through Christ I am able to doe all things and t 2. Tim. 4 17 the Lord strengthened mee if hee had not had a gracious sense and experience of Gods co-operating and corroborating grace strengthening him in the performance of the generall duties of Christianity and the weighty work of his Ministery Lastly when perfecting grace doth its office hee hath a taste and sight of the vnchangeablenesse of Gods loue assuring his conscience that the Lord will perfect the good worke which hee hath begunne in him Neither is hee vnsensible of those rubbes which hinder perseuerance and hee feeleth many bitter conflicts with temptations telling him that he shall not perseuere which when he ouercometh he reioyceth heartily and perswadeth himselfe assuredly that nothing shall plucke him from his Sauiour Christ Iesus For thus he reasoneth and this sound doth the winde of grace make in his soule Because the Lord hath giuen me a constant will and an earnest desire to stand in the grace whereunto by iustifying faith I had accesse Rom. 5.1 therefore Gods loue will neuer faile mee Such a sound and sense no doubt the Apostle heard and had when he broke out into this speech u Rom 8.38.39 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And thus it is cleere what this sense and feeling is which the holy Ghost effecteth in the regenerate soule when it bloweth and worketh effectually in the same Sect. 3. How this sense is wrought The third circumstance in the Doctrine cometh now to be considered of viz. how or by what meanes this sense and sound is wrought and made This will be as manifest as the former if we doe but consider how the sound and noise of the winde commeth to be heard and compare our present matter in hand with that How the sound of the winde comes to be heard by man The winde bloweth in the ayre and maketh a noyse there the aire bringeth the noyse so made in it selfe to the eare the eare hauing by the curious skill of the great Workemaister an Hammer and an Anuile as it were in it selfe conueyeth that sound vnto the brayne where the originall and seate of the sense of hearing is and by this meanes the sound is heard by the creature The comparison Euen so the Spirit of grace breatheth the minde and voyce of God into the writings of the Old and New Testaments for al Scripture is giuen by inspiration w 2 Tim. 3.16 The holy men of God spake as they were moued by the holy Ghost x 2 Pet. 2.21 The Scriptures being truely opened and wisely applyed by Gods Embassadours and Ministers bring this minde and voice of God to the eare of the vnderstanding the vnderstanding by the operation she durst be bold to challenge Christ with his promise of easing loaden sinners and of satisfying Desires hunger longing after righteousnes After this there is a certaine whispering noyse heard as it were afarre off that there is a possibilitie of pardon for thee as well as for an other which sound at the first seemeth very doubtfull Therfore faith still hearkning to the sound that the Spirit bringeth to the vnderstanding through the ayre of the gospel commeth by degrees after many sharpe conflicts which it findeth in it selfe to heare a voyce much like that of our Sauiours to the man sicke of the palsey a Mat. 9.2 Sonne be of good cheere thy sinnes are forgiuen thee Or to the womans that cam to him in the Phases house b Lu. 7.50 Thy faith hath saued thee Vpon which the Gospel still doing its office in informing the iudgement The Spirit of God witnesseth with our spirit that we are the children of God c Ro. 8.16 Vppon this also ioy beginnneth to haue a kinde of spirituall life and feeling in it selfe and there is a great rauishment in the soule and an admiration at the vnspeakeable goodnesse of God to so wretched a creature as I was and it can not containe it selfe but it must burst it selfe foorth with the Song of the Church d Cant. 1.2 Thy loues are better then wine With this ioy next in order loue which is another of the affections apprehends that same sweete sound and she falls to bethink how or which way shee may shew herselfe thankefull for so great kindnesse then the soule burneth with the fire of zeale and wrastleth the Gospel and word of grace stil directing it with euery thing that may bee an hinderance of obedience to the
in the heart as it is with the hearing of the sound of the winde Some heare not the winde so loude as others though it bloweth equally alike when both doe heare it so some feele not the worke of grace in the same measure that others doe though the same spirit breatheth vpon both I will trouble you with no more Scriptures for this then with that of Saint Paul 1. Cor. 12.4 There are diuersitie of gifts but the same spirit and if diuersitie of gifts why not diuersitie of feelings according to the measure of those gifts And there is very good reason for it For first There shall not be the same fruition Reason 1. of happinesse in the kingdome of Glory I know that there shall bee enioyment of the same felicitie but there shall not be the same enioyment of that felicity in regard of the degrees of it According to that of the Apostle 1. Cor. 15.41 One starre differeth from another in glory Now if there be differing degrees in the taste of Gods fauor among the Saints triumphant in the kingdome of glorie I see nothing against it but that it is so and may bee so amongst the Saints militant vpon the face of the earth in the kingdome of grace Secondly all are not of the same age Reason 2. in Christ but they stand in a three-fold difference Some are Infants and new borne Babes in in Christ as Peter calls them a 1 Pet. 2 3. or little Children as Iohn calls them b 1. Ioh. 2.1.18 Some are of a middle growth or yoong men as the same c 1. Ioh. 2.13 Apostle stileth them And others againe are strong Christians olde men in pietie or Fathers in Christ as hee entitleth them d 1. Ioh. 2.13.14 Now these seuerall ages haue their seuerall feelings new Christians in one measure middle aged in another Fathers in another And amongst euery one of these kindes one hath his feeling in one degree and another in another according to the measure which the Lord hath allotted for him according to that capabilitie which he hath giuen them seuerally Reason 3. Thirdly the Lord will haue it thus that Christians may see themselues to stand in neede of helpe from one another which they would not take notice of if there were an equalitie of gifts and equall feeling answerable thereunto Sect. 2. Vse 1. By this then in the first place we may see what answer may be made what satisfaction may bee giuen to those Christians who call their estate in doubt and make a question Whether euer they had sound grace bestowed vpon them because they neuer had the same feeling wrought in them which they heare to haue beene in others that are of the same profession age and standing with themselues questioning Whether euer their repentance was sound because their humiliation was neuer so deep as theirs Whether euer their faith was sound because they haue not attained vnto the same stedfastnesse of perswasion in Gods loue that strength against doubting and that measure of spirituall ioy in the holy Ghost that their brethren haue attained vnto To whom this is that which I will say for their resolution As there are diuersitie of degrees in the gifts of the Spirit so there are differences in the measure of feeling that accompany those gifts and therefore they may haue grace thogh they cannot remember that euer they haue matched such and such whom they suspicion whether euer it were true because it hath not equalled thy brothers feeling that is but a copartner with thee of the same grace I doe not deny but that it is good for thee to be iealous of thine owne condition and I would to God the hypocrite would but fall to make such questions but yet take heede thou that art a right Saint that thou doest not grudge at Gods wisedome in dispensing his gifts of this nature if hee hath giuen thee any measure of humiliation and consolation at all it is his great mercy if it be in truth And whether it be in truth thou shalt easily finde by these particulars First for thy humiliation whether the Lawe hath beene thy Scholemaister or the Gospel thy Tutor to bring thee hereunto for e Rom. 2.4 Gal. 3.24 both haue an hand in leading to repentance if that hath beene true first thou hast had a sight of sin as it is sin secondly thou hast seene thy selfe a condemned person for sinne thirdly thou hast grieued for it fourthly thou hast growne to dislike it and doest daily more more and fiftly thou forsakest it Againe for thy faith if that be true then first thou hast seen no other name whereby thou canst bee saued but the name of Iesus Secondly thou hast disclaimed and renounced thine own righteousnesse Thirdly thou hast longed after Christ Fourthly thou hast either found him to thy spirituall comfort or else thou hast a resolution that thou wilt not be satisfied vntill thou hast found him and dost see thy sinnes pardoned in him And thou longest with all thy heart for that same ioy of Gods chosen so much and so often spoken of in the Scripture If then thou hast these things in thee in neuer so weake a measure know thou that thy case is good thogh thou hast not attayned vnto the same heighth and depth of them that other seruants of God haue perhappes no elder in respect of the new birth then thy selfe too Thou doubtest of thy humiliation thou sayest Why peraduenture by the vertue of education and example thou hast beene trayned vp well is lacking one way eyther in thy humiliation or of faith the Lord hath made good another way Take that which thine is and bee thankefull knowing and perswading thy self that thou shalt not misse of one inch of that measure of feeling which he hath layd out for thee A Cautiō This haue I spoken not with an intent to flesh any hypocrite or other person that is frozen in the dregs of securitie for if any doe so abuse it the offence is taken not giuen neyther to sing a Song of fleshly ease to the Christian himselfe to make him slack his diligence in making his calling and election sure but onely to giue satisfaction vnto his wauering heart when hee shall doubt of the truth of his spirituall feeling when he compareth it with the feeling of others whose measure in this thing is greater then his owne Sect. 3. Vse 2. In the next place this serues to condemne the vncharitablenesse of some in the Church of Christ which call into suspicion the soundnesse of their fellow brethren because hauing bin as long trained vp in the Schoole of Christ as themselues they haue not attayned vnto the same measure of feeling that themselues haue Which Christians if they would well aduise themselues by this doctrine may plainly see that they passe their bounds censure more tartly then they warrantably may For if the winde when it bloweth
or pleasingly to accheere thee or any way else to affect thee if thou wouldst know whether it be Sibboleth or Shiboleth whether a delusion of Satan or a right blast from heauen as Philip saide to Nathanael in another case ſ Ioh. 1.46 Come and see So say I to thee in this Goe and see search and trie consult with the booke of God with the Ambassadors of God with the Saints of God whether what is in thee be of that qualitie which the Scriptures declare to be in thē that are sanctified whether it hath the regenerating Spirit for the originall and fountain of it 1. Is it Desire that is set a worke within thee to request and seeke after the fauour of God Search and trie whether some outward extremity that thou art in or some externall casualty thou art like to fall into doth stirre thee vp to this seeking or whether the sweetnesse of Gods loue accounted by thee better then life it selfe as it was by Dauid doth allure thee to it Psal 63.3 so that thou couldest be content to forgo all the pleasures of this life patiently to beare whatsoeuer the Lord inflicteth vpon thee if he seeth it meete that thou mayest obtaine the light of this his louing countenance 2 Doth griefe seize vpon thee doth sorrow smite thee for sin committed See looke whether the punishment due or the deed that is done against so good a God doe most trouble thee 3 Feelest thou the affection of loue to stirre in thee towards the Almighty Looke out and see whether it bee not rather with Saul for the kingdome with Achitophel for honour with Iudas for an office amongst the twelue with Courtiers for aduauncement with Schollers for preferment then with Dauid for holinesse which thou seest in God deseruing loue at thy hands then with a dutifull childe for the speciall and spirituall goodnesse of God in Christ Iesus resoluing to loue him though hee whippeth thee to trust in him though hee killeth thee to obey him though hee takes away his outward benefits from thee 4 Is it ioy and gladnesse that springeth vp in thy heart Examine and trie whether acquaintance with worldly friends countenance amongest great ones command amongst mean ones credit amongst all riches authority dignity hope of great posterity and the like be the ground of that ioy or whether the preaching of the Crosse of Christ thy sharing in the death of Christ thy partaking of the graces of Christ be the fountain occasiō of it 5 Againe art thou moued at somtimes to be a little suspicious and iealous of the estate of thy soule and whether it be with thee as it is and should be with a sound Christian Proue and try whether thou thus fearest thy selfe onely because thou wouldst fare well and haue thy soule happy that thou mayest escape damnation which a wicked man may attaine vnto or chiefly because thou wouldest do well and haue thy soule holy that thou mayest be a sanctified vessell to liue to Gods glory which none but the Elect can reach vnto In a word whatsoeuer the inward mouings feelings be which arise and make a noyse in thy soule that thou mayest not be doubtfull but vnderstand with some certainety whence they come compare those feelings with the like in the Scriptures and if thou wauerest about the foundation and wel-head of them and canst not be resolued and settled concerning that acquaint such with them as are fit to bee thy teachers and directors in this case and then thou shalt know in what corner the winde lieth from what Spirit the motion ariseth and so shalt find cause of humiliation or consolation accordingly CHAP. XIII The second and last poynt from the last part of the Text. Sect. 1. TO draw to a conclusion the last thing which I haue to handle is ctrine to encounter with that dangerous opinion of perfection in this life first broched by those ancient heretiks called Cathari since maintained by the Family of Loue as also with that grosse absurdity of the monkish order which makes cloistering and contemplation the perfection of a man as if a man when he were got into a Cloister had attained to know that which this point is against euen the height and top of his gifts and graces not onely what they are but also what they shall be These errors I might stand to confute but that I had rather leaue that to the Schooles and deale with thee good Reader about certaine duties whereunto I haue a desire to perswade thee with words of exhortation Sect. 3. Vse 1. Exhortation to a two-folde duty first imitation of the Saints And first that thou wouldst endeuor to imitate and follow the best of the saints in the tradings of grace For if no Christian knoweth what measure of grace he shall attaine vnto then what knowst thou but that thou maist com neere if not ouer take Abraham in Faith Iosuah in spirirual corage Moses in meeknes Dauid in holines Iosiah in vprightnes Mary Magdalen in repentance Paul in zeale c. only if thou wilt but imitate these holy Worthies in those worthy steps which they haue trod before thee Thou wishest Oh that I could come neere such an one I would I could do as he doth he is ful and I am barren O how may I attain to some of that fulnes which he hath Imitate thou but emulate not Take heed that thou dost not enuy him but endeuour to follow him thou knowst not what degrees thou mayest attaine vnto in time thou mayest peraduenture ouertake him And though haply thou canst not be AS hee is for the measure of piety yet thou mayest be like him for the maner of sanctitie if thou settest his godly example before thee for a patterne following him as Paul wished his u 1. Cor. 12.1 Corinths to follow himselfe euen so farre forth as he was a follower of Christ Iesus And not only must one Christian learne thus to imitate an other that they may ouertake one another The second duty exhorted vnto in the 2. vse growth in grace but also all Christians must learne to thriue and grow in grace vpon the meditation of this principle not to goe backeward for that is dangerous and fearefull not to stand stil or lie down as Balaams x Numb asse did for that is neither cōmodious nor gainful but to be still running and hastening toward the mark with Paul y Philip. 3 14 for the price of the high calling of God in Christ Iesus The Lord doth of purpose keepe secret to himselfe and hidden from his seruants the measure of their graces that they may dayly bee growing and continually endeauouring to haue their spirituall possessions euer mended neuer payred that they may get strength by degrees vntill they come to perfection as the Sunne from the first rising doth euery minute encrease vntill it commeth to the mid heauen Why doe men of the world from
their first entring into worldly dealings striue by all manner of waies to increase in wealth and riches but because they will set no bounds to their estate no period which they resolue not to passe neyther will they learne to know any measure beyond which they purpose not to goe And shall not men of the Spirit from the first time of their conuersion seeke to thriue in those spirituall riches no limits whereunto the Lord hath set vntill their earthly tabernacle bee dissolued and death maketh a separation betwixt the soule and the body How doe they looke for the Garland except they runne forward What hope can they haue of the Crowne of life except they bee faithfull vnto the death If I had but a perswading faculty I would vehemently vrge this spiritual growth in the practice of piety in the life of Christianitie in these declining times in this decaying barren age of the world But Peter shall speake in stead of me z 2. Pet 3.18 Grow in grace And so shall Saint Paul a Ephes 4 15. In all things grow vp into him which is the head that is Christ c. Whose counsell I would entreate thee to follow to hold fast and to encrease what thou hast already receiued Quest But will some say It is easier to say Grow then to shew how to grow bare exhortation berall Arts that there was neuer a day passed ouer his head wherein he did not either reade something or write something or declaime and out of doubt hee was no loser by it So if men and women would be more diligent students in the Oracles of God the book of the Scriptures they should be great gainers in the trade of godlinesse and their dayly incomes of heauens blasts would be larger then now they are Vnto God therefore my brethren I commend you e Acts 20.32 and to the word of his grace which is able to build you vp and to giue you an inheritance amongst all them that are sanctified f Phil. 1.9 praying that you may more and more abound in knowledge and in all iudgement Helpe 2 Secondly prayer vnto God that hee would leade vs forward by his holy spirit wil be a means to raise higher the gales and gusts of this spirituall winde In this practice we haue the Apostles to goe before vs who prayed and said g Lu. 17.5 Lord encrease our faith And if their faith then all the other graces which are ioyned with faith and attend vpon her Thus prayed Paul on the behalfe of the Philippians that h Phil. 1.9 their loue might abound Thus prayed hee also for the Ephesians when he sayd i Ephes 3.14.16 For this cause doe I bow my knees vnto the Father of our Lord Iesus Christ that hee would graunt you according to the riches of his glory to be strengthened with might by his Spirit in the inner man And thus must thou pray also that art a partner in the possessions of grace and then thou shalt find that that God which hath begunne the good worke will perfect it for the more frequent and feruent thy sutes are for the augmentations of Grace the better thou art sure to thriue in thy spirituall and holy courses Thirdly to loue the communion Helpe 3 and frequent the company of the Saints is a way to bee gayners and a meane to encrease the stocke of true holinesse The more vapours are together the longer and stronger are the windes like to bee and the moe holy hearts are vnited together by the bond of holy societie the more occasion their times about things that tend not to edification neglecting faith repentance such necessary neuer to be knowne-enough principles they com at length to call their mother whoore like impudent children though they first receiued the graces they make profession to haue in her yet they will not sticke to slaunder her as a limme of the Romish Synagogue And therfore I say I perswade not to such meetings but I perswade to that which the Apostle doth Hebr. 10.24 25 Brethren forsake not the assembling your selues together as some doe that ye may consider one another to prouoke vnto loue and good workes and to exhort one another in asmuch as yee see the day approching Children season themselues in profanenesse by their playing together Profane men strengthen themselues in wickednesse by conuersing together in Ale-houses Tauerns Brothell-houses Theatres c. Papists in heresies by mutuall society and shall Christians depriue themselues of this means to thriue and grow vp in grace by neglecting the society and communion of one another God forbid If they doe that which the Prophet speaketh of the materiall temple may bee verified of them k Hag. 2.3 Who is left amongst you that sawe this house in her first glory And how do you see it now Is it not now in comparison of it that is of what it was before as nothing Fourthly it must bee our care not Helpe 4 onely to walke wisely and circumspectly redeeming the time as the Apostle aduiseth l Ephes 5.15.16 but also to bee daily weeding our corruptions out of the ground of our hearts with the weeding-hooks of Examination and renued Repentance searching diligently what thistles grow at the bottome what euills are most prone to please our selues in that wee may daily grow into hatred with them and cleanse our selues from all filthines of the flesh and spirit perfecting holinesse in the feare of God as the Apostle his counsell is m 2. Cor. 7.1 For if day by day passe ouer our heads and we seldome or neuer search out our hidden sinnes and summon our selues for them before Gods Tribunall wee may bee so ouer-growne with security lacke of care that our growth in sanctitie will be hindered our gifts of grace to our sense at least much impaired euen as land when it is sowne corne when it is sprung vp for want of looking to and weeding may bee ouer-growne with noysome weedes and vnprofitable plants to the great hinderance and grieuance of the poore husbandman Helpe 5 Lastly it will much auaile vs in this spirituall growth to keepe our graces in exercise and to put them to vse One good way for a Merchant or Trades-man to thriue in the world Simile is if his markets be good the winds serue to be continually in trading and still to haue the maine stocke going Whereas he which alwayes spends of the stocke and tradeth not withall may goe downe the winde and soone prooue a bankrupt So for a man to haue good gifts good graces and not occupy with them nor keepe them in exercise shall be so farre from encreasing his spirituall store that hee shall rather diminish and wrong it Vse limbes and haue limbes saith the olde Adage Vse knowledge and haue knowledge vse faith and haue faith vse loue and haue loue vse humilitie and haue humilitie c. 1. Hast thou the grace
of knowledge practise the things which thou knowest that onely will make thee an happy man as Christ intimates n Iohn 13 17. put thy knowledge to vse to glorifie God withal to informe thy selfe withall to instruct resolue comfort direct perswade and edifie thy neighbours withall So shalt thou grow vp in knowledge beyond Papists whose knowledge is all in contemplation beyond hypocrites whose knowledge is onely in speculation beyond heretiques whose knowledge is onely in broaching dangerous opinions beyond Sectaries and Schismatiques whose knowledge is all in raising contentions 2. Hast thou faith Let not her be idle but let her do her perfect worke by loue first by meditating solitarily and seriously on Gods loue in Christ Iesus on the priuiledges of Iustification sanctification freedom from the bondage of corruption from the punishment of sinne from the hurt of affliction from the euill of temptation share in the adoption and spirituall Son-ship and eternall inheritance of the weight of glory secondly by studying how to shew thy selfe thankfull to Gods Maiestie obedient to his holy will and seruiceable to his people and how to growe euery day a more victorious conquerour ouer thy lusts 3 Againe hast thou any sparke of humility put it to vse also how first by meditating on Gods holines thine owne vilenesse another Christians goodnesse whom it shall be good for thee whatsoeuer thy gifts be to think thy selfe inferiour vnto secondly by carrying thy selfe diligently in thy vocation considering the Sluggard is wiser in his owne eyes then tenne men that can render a reason by behauing thy selfe lowlily in prosperity patiently in aduersity when losses and crosses and indignities are offered vnto thee and doe light vpon thee 4. Hast thou receiued any measure of zeale set it on worke first by being most seuere against thy selfe and strict against thine owne sinnes laying an heauier burden vpon thy selfe then vpon others beeing most censorious and Eagle-eied at home secondly by disliking sinne in thy dearest friend making Cockneys of neuer an Absolon and Adoniah of them all hating euill in wife in husband in children in brethren kinsfolkes and neerest acquaintance that thou hast thirdly by opposing if thy place Gods honour do call thee to it the sins of the mightie fourthly by seasoning thy tarte admonitions with the spirit of compassion that when thou dost reproue thou mayest rather fall-cut with the sinne in an holy indignation then with the person in a furious and vnbridled passion 5. Againe is it the grace of loue which thou hast Let it bee operatiue as well as her fellows set it a working to the profit of thy brother in body in soule in goodes and good name shewing most kindnesse where there is most goodnesse euen for Gods Image sake for the Lord Iesus Christ his sake In a word to shut vp all whatsoeuer the talent be which thou hast hide it not in a napkin as the vnprofitable seruant did but occupy withall vntil thy Maister come to Iudgement and thou shalt finde that this holy Vsury shall bring thee daily a greater income of perfecting grace then the Vsurers hundreds lent out vnlawfully and sent abroade so theeuingly can bring in to him yeerely of perishing trash These rules haue I layd downe for thy direction how to thriue and grow in grace which is a duty that this poynt doth vrge vpon thee No Saint militant vpon earth can certainly tell what degrees of grace hee shall attaine vnto then which neither more nor lesse he shall haue Which rules if thou wilt improue and carefully follow thou shalt I assure thee be no loser And though thou canst not follow them without sometime some paines some cost some struggling with thy corruption some denyalls of thy selfe in things very pleasing and contenting to Nature Yet the wages will recompence the worke the gaine will counteruayle yea exceede the cost For by this meanes thou shalt in despite of all the powers of darkenesse still be thriuing and growing to perfection vntill thou commest to that fulnesse of measure which the Lord hath layd out for thee so as at the time of thy dissolution thou shalt bee able with the Apostle that worthy Proficient in the Schoole of CHRIST confidently to say with a comfortable heart o 2. Tim. 4 7.8 I haue fought a good fight I haue finished my course I haue kept the Faith Hence-forth there is layed vp for mee a Crowne of Righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee onely but to them also that loue his appearing To Father Sonne and holy Ghost the Fountaine Mediatour and Inspirer of Grace be all honor glorie and thankes for euer Amen