haue compell'd the Lord to deal thus with them will hee nill hee then though they should bee vngratefull they were the more to bee borne withall but seeing the Lords free will was the chiefest motiue and his meer loue the mainest reason to induce him thus to breathe vpon them now to cut him short of his praises not to render or at least endeauour to render due thanks vnto his Majesty it is a very hainous and intolerable offense not to be suffred not to be endured Wherefore thou that hast thy minde enlightened with the grace of illumination thy heart softened with godly contrition thy will brought into an Euangelicall subjection through the grace of mortification thy affections into a spirituall temper and frame through the work of sanctification thou that bringest forth the fruits of obedience plentifully cheerfully grieuing for and praying against the many slips thou takest and the spirituall sloth which is somtimes in thee thou that canst stop thy ear against the voice of temptation that canst speake to God by praier and supplication that canst speake to men in religious discourse refraining thy tongue from euill for conscience sake which is one fruit of pure religion thou I say that hast these euidences of the breathing of grace which I spake of before h chap. 3 Sect. 3. striue thou to haue thy heart lips and life enlarged opened and replenished with the praises of his holy Name And the more thou consider'st how freely these heauenly benefits come from himselfe without any merit yea notwithstanding so many demerits of thine own the more forward be thou to be telling of his louing kindnes from day to day the more zealous for his glory in his cause and the more rauished with the serious meditation of his singular bounty And oh consider he might haue left thee like a liue-lesse breathlesse creature as he hath many thousands but that his will and his loue did prouoke him to commiserate thy wofull condition If twenty or thirtie malefactours should be in one and the self same dungeon where they could neither haue the light of the Sunne to accheer them nor the benefit of the sweet air to refresh them and one or two of them amongst all the rest by the meanes of a friend a stranger to them should bee redeemed from that bondage set at liberty and brought forth to partake both of the light of the glistering Sun and the breath of the refreshing winde Oh how thankfull would these poor wretches bee to him that had procured them this liberty what orations narrations would they make of his kindnes and no seruice would they sticke at to doo him when-as hee should require it at their hands And the more readily also would they do this because they know it was his meer pleasure to redeeme them rather then any of the other whom he might haue made choice of as well as they and left them in the dungeon still Now thou that hast receiued grace wert once a prisoner to the diuell as well as the rest of Adams posterity and wert chained with spirituall fetters in the dungeon of sinne where thou hadst neither the Sunne of Righteousnesse to shine vpon thee nor the winde of grace to breathe into thee The Father of his owne free will sent his Sonne the Sonne came willingly himselfe with the holy Ghost to dissolue the workes of the diuell in thee to loosen the boltes of sinne for thee to bring thee out of that same hideous and stinking dungeon into the fresh aire with the sun-shine of grace to giue light to thee with the gales of grace to blow on thee when he might haue taken others and left thee a prisoner still Now was his loue so great to thee was his will such towards thee rather then towards others when as thou wert in the same condemnation with others Oh let this strike into thy heart and make so deep an impression in thy soule that it may neuer be forgotten that it may euer be remembred let it driue thee into such an extasie that vppon thy awaking thou mayest with holy Dauid and patient Iob who had experience of the like mercie breake out and say i Psal 8.4 What is man that thou art mindfull of him and the Sonne of man that thou dost thus visit him k Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thy heart vppon him Lord what am I that thou shouldest thus set thine heart vpon me to visite mee with the blasts of thine heauenly graces and make my heart which was formerly a slie for vncleane diuells a lodging and temple for the holy Ghost to dwell in Lord this is loue without paralell this is mercie without comparison what seemed it good in thine eyes heauenly Father to turne me and blow mee towards the Kingdome of Heauen when being blowne forward with the blasts of that wicked spirit I was going running posting flying to the kingdome of darkenesse Needs must I lose my selfe in the admiration of this loue and with the Psalmist say l Psal 18.49 Because thou hast thus deliuered me from the hand of the violent therefore will I giue thanks vnto thee O Lord and sing praises vnto thy holy name Thus I say let the praises of God bee in thy mouth when the worke of his Spirit is in thy heart And this is the duety which thou that art a new creature in Christ art dayly to practise on thine owne behalfe 2 Carenes to beg grace for those that went it Againe as thou must thus be thankfull for what thou thy selfe hast thus freely receiued so thou must be a suter vnto Gods maiesty for the like mercie on the behalfe of those that want it for thou knowest that they are no more able to work this grace in themselues then thou thy selfe wert when thou wert in the same state with them and thou vnderstandest by this doctrine that it commeth from God alone and the Philosophers axiome is true m Aristot de causis res recipiunt bonitatem in fluxam a prima causa Things receiue their goodnes from the first cause of that goodnesse And the soule that is empty of grace must receiue her preordained fulnesse of grace from the Lord the first cause and fountaine of grace and from that fountaine must thy prayers bee as a pitcher to fetch grace for thy brother so farre foorth as precedent election maketh a possibility of speeding A caution Mis-take mee not I speake not this as though I were of opinion that the merit of thy prayers could deserue grace at Gods hands for thy elect brother but I only shew thee what the consideration of the freedome of Gods pleasure in breathing grace into his Church ought to stirre thee vp vnto and what loue and pitty to thy vnregenerate brothers poore soule ought to moue thee vnto viz. to beseech God who n Act. 2.17 poureth his Spirit
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
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
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
imitate the Bee which gathereth from the herbs of the fields and floures of the gardens foode for herselfe and honny for others then shall we make vse of euery creature of God and from the same gather such Spirituall instruction that we shall lay vp store of wisedome for our selues store of counsell for others Still therefore from the workes of creation from the workes of prouidence let vs meditate vpon something of an high and heauenly nature * From the workes of creation meditate thus Let the Sunne in the aire put vs in minde of the Sunne of Righteousnes that came downe from heauen when we behold the light of it let vs thinke vpon the light of grace in the worke of illumination when wee feele the heate of it let vs thinke of the warmth of loue zeale and other graces in the worke of Sanctification when a cloud couereth it dimmeth the light of it let vs thinke how the cloudes of sinne doe cause the Lord to withdraw the light of his amiable countenance somtimes away from vs. Looke wee vp to the heauens let the thought of the beautifull out-side of them leade vs to contemplate vppon the glorious beauty of the in-side of that third Heauen the seate of the blessed Looke we vpon the earth let the growth of the Plants that be vpon it the fairenesse of the fading floures that doe adorne it the withering of the grasse that in time is cut away from it occasion vs to meditate of the growth of grace in the harts of Gods children of the fading prosperity of the men of this world and of the vnauoydable mortality of all mankind Behold we the lightning to breake forth with violence out of the cloud meditate wee vpon the falling of Sathan out of the hearts of the chosen by the power of the Spirit and the preaching of the word Is it the winde that we thinke vpon let the consideratiō of the lightnesse of it bring to our thoughts the windy vanity of humane things which was k Iob 7.7 Iobs meditation let the boysterous violence of it bring to our mindes the sodaine calamitie of Gods enemies which was l Ier. 18.17 Ieremies meditation let the swift passage of it draw vs to thinke vppon the swift celerity of Gods Angels which was m Zac. 6.5 Zacharies meditation and let the consideration of other circumstances obseruable in the winde moue vs to meditate vpon some of those things concerning the breathings of grace handled in this Treatise or the like n From the works of prouidence mediate in some such wise Againe let the Mariner vpon the Sea in his calmes thinke of the peace tranquillitie in his tempests vpon the troubles and aduersity of the ship of the Church on the Sea of this world Let the citizen in the enioyment of his freedome thinke how happy a thing it is to bee made a free-denizen of the new Ierusalem Let the husbandman from the tillage of his ground take occasion to meditate vpon the spirituall manuring of his heart from reaping his crop in the appoynted season vpon the great haruest at the day of Iudgement when euery one shall reape the fruit of his doings whether good or ill Let the rich man vpon the thought of his full bags vpon the sight of his faire buildings be led to contemplate vpon the durable treasures of spirituall graces vpon the vnspeakable pleasures in heauenly places in the possession whereof is ioy and life for euermore Let the poore man when he considereth the coursenesse of his diet the meanenesse of his cloathing the hardnesse of his lodging the penury that he suffers in in his state the contempt that he meeteth with in the world diuert his mind from discouraging thoughts which from thence may easily arise and ponder with himselfe how happy a thing it is if he be a Saint to share with his Sauiour in the pouerty of outward condition and how much hee doth excell if he be poore in spirit a great number of great ones in the world in that whereas they haue but their portion in this life he hath an incorruptible crowne an immortall weight of glory layd vp for him in the heauens c. If in this wise our mindes be well busied our meditations well inured to an holy comparing of heauenly things with earthly wee shall make a religious vse of the naturall created and wise disposed workes of God to the edification of our owne soules and our tongues will be the fitter to speake of heauenly matters to the capacity and commodity of our brethren when we haue occasion offered vnto vs to conferre with them as Christ did with Nicodemus about things of that nature CHAP. III. The second generall conclusion from the summe of the Text. Sect. 1. ANd is there nothing else to be generally concluded from this kinde of comparatiue speaking but that which hath been deliuered in the former chapter Questionlesse yes for a second thing of nearer affinitie with the comparison then the former commeth necessarily to be obserued and this it is 2. Doctr. generall That the Winde is a fit similitude to set out the heauenly breath of Gods gracious Spirit the wisedome of Christ himselfe saw it a fitting resemblance for himself being in speech with Nicodemus about the doctrine of Regeneration vseth this very metaphor of the winde to informe him in that mystery and to take away those carnall cauills which hee brought in against that doctrine And very well may this be a trueth Reason For why the Winde is a signe both of the presence and power of God according to that of the Psalmist o Ps 18.10 He came flying vpon the wings of the winde but wheresoeuer the Spirit of grace breatheth there the Lord his gracious presence and heauenly power is manifested therefore fitly may the winde resemble the work of Regeneration which is wrought by the Spirit of God Sect. 2. Vse 1. The consideration of which poynt serueth in the first place to teach vs to wonder at the depth of Gods counsells at the vnsearchablenesse of his wisedome that such a creature which beareth the representation of so many diuers things should be found fitting to resemble the spirituall renouation and new birth of a Christian that that which is a p Prou. 11 29 Hos 12.2 symbole of vanity should resemble that work which is most contrary to vanity that that winde which is a q Iob 21.18 signe of the irrecouerable misery of wicked men should signifie those graces which doe free the Elect from eternall misery that that wind which is a shaddow of the r Isa 41.16 violent force of wicked enemies against Gods people should represent those graces which are as Shieldes and Targets vnto the Christians against all hostile attempts and spirituall assaults of the enemies of their soules Needs must this cause vs with the holy Apostle in an holy admiration to cry out
and say s Rom. 11.33 Oh depth of the riches both of the wisedome knowledge of God! how vnsearchable are his Iudgements and his wayes past finding out Sect. 3. Vse 2. Secondly this may well afford vs a rule of tryall by which we may come to know Examination whether euer the Gales of Grace haue sauingly blowne and breathed vpon vs yea or no for if the Winde be a fit similitude to expresse the mysterie of Regeneration then from the properties of the Winde wee may come to discerne the properties of Grace and so the regenerating worke of the Spirit of God to see whether we haue it or who haue it Take wee a view therefore of the properties of the Winde and as wee goe along let vs compare withall the properties and effects of the Spirit and we shall haue markes and notes enow to iudge by of the worke of Regeneration Signes of grace Signe 1. Purification First of all the Wind is of a purging property euen so the Spirit of God is of a purifying quality the one doth no lesse cleanse the heart then the other doth purifie the ayre and the water For this cause the holy Ghost is compared to fire t Mat. 3.11 He shall baptize you with the holy Ghost and with fire that is with the holy Ghost which is like fire and to u Eze ◠1 Water that flowed out of the Sanctuary which two Elements are of a purging and purifying nature The one serueth to purge metalls from drosse and scurfinesse and the other to cleanse cloathes and vessells from dirt and filthinesse which double resemblance what doth it signifie but that the Spirit of God is a purger and purifier of the heart which thing Paul giues his beleeuing Corinths to vnderstand For writing to them of the worke of Sanctification begunne in them he tells them w 1. Cor. 6.11 They were cleansed purged and washed by the Spirit of God Wherewithall accordeth a worthy saying of an ancient and eloquent Diuine Cypr. de S. sancto folio 32. abi gens inde quicquid tabidum est c. That the Spirit of God doth expell from the heart whatsoeuer is contagious whatsoeuer is infectious now how the Spirit doth purifie it will appeare by the like The Winde doth purge the water by mouing and troubling it and by stirring vp waue after waue vntill it hath cast vp the froth and superfluous scumme of it vpon the shoare and the Aire it doth purge two wayes first by dispelling fogges and mists How the Spirit purifieth 3. wayes both priuatiuely and positiuely Priuatiuely 1 Ignorantiam fugando 2 Impoenitentiam amouendo 3 Concupiscentiā subigendo 2 Positiuely 1 Mentem illuminando 2 Poenitētiam inserendo 3 Sanctitatem conferendo secondly by drying vp noisome puddles stinking quagmires For those things which do ordinarily infect the ayre are one of these two either misty vnwholesome vapours or noysome and vnsauoury quagmires by the remooueall of which two the Wind doth cleere and cleanse the aire euen so the holy Ghost doth purge the soule three wayes first by dispelling the spirituall fogges and mists of ignorance and blindenesse which darken the vnderstanding secondly by troubling the conscience for those sinnes which defile the whole man thirdly by drying vp that same stinking puddle of euill concupiscence and noysome lusts which haue their seate in the will and affections The first hee doth by the work of Illumination enlightening the minde with sauing knowledge the second by the worke of Humiliation breaking the heart with holy contrition and the third by the worke of Mortification and Sanctification rectifying the will with sincere obedience and the affections with holy desires heauenly loue ioy c. So that by all this wee see that wheresoeuer the holy Ghost hath breathed grace there is the worke of Spirituall purification wrought First the minde is purged from ignorance and is spiritually enlightened no sooner had the Spirit breath'd vpon Paul but the x Act. 9.18 scales fell from his eyes and the Lord beginneth the worke of Conuersion at Illumination and when he first bloweth with the blasts of Grace in vs he bestoweth spirituall eye-sight vpon vs hee enlighteneth vs to see what himselfe is in his iustice against sinne in his mercy by Christ to forgiue sinne he openeth our eyes to see our misery by natute to see the remedy of our misery by grace Vpon this spirituall eye-sight in the second place the conscience comes to be vrged and purged the soule so troubled with a consideration of being ouerwhelmed with this misery and out of Christ altogether destitute and depriued of that mercy that it cannot be at quiet one billow of sorrow one waue of griefe ariseth so vpon the necke of an other that there is no rest that it can finde no easement it can haue no contentment can be giuen it vntill the scumme and froth of all the sinnes that euer it was defiled with be brought to the shoare and set vpon the score of Christ Iesus Thou therefore whosoeuer thou art that neuer hadst the Lord Iesus to anoynt the eyes of thy soule that neuer hadst thy minde enlightened but art still in Egypt and pleasest thy selfe in thy blinde and ignorant condition that neuer sawest so much of thy misery as hath made thee bewaile thy sinfull and wofull estate nor as yet hast any care to seeke after knowledge that thou mayest come to know thy selfe aright know Christ crucified to the end thou mayst come to repentance dreame not thou that the gusts of grace are effectually infused into thy soule Againe as the mind and conscience is thus purged where these gusts are so likewise is the will purified from rebellion and that crooked and knotty peece which before was so hard to be rectified and squared that vntamed heifer which before was so vntoward to be broken and brought into any right frame to yield vnto any counsell wholesome good for the soule when the Spirit comes to blow vpon it though there be a kinde of resisting power in it is made to bend which way the Spirit pleaseth to encline to the wayes of life insomuch that the creature shall with holy Dauid say I am content to doe thy will O God Lastly as the Will from rebellion the Conscience from impenitencie the Vnderstanding from ignorance so if grace be wrought in thee thy affections wil be purged from the drosse of vnbeliefe from the loue of earthly things S. sanctus carnaeles hebetat sensus conterit appetitus Cypr. from the vanity of carnall and sensuall desires and like a man mortified and sanctified dead wilt thou be to the lusts of the flesh bringing them daily to the slaughter and aliue to God through Iesus Christ our Lord and those euils which formerly were most delightsome to the flesh will then become most burthensome to the spirit Thus I say where the holy Ghost hath regenerated
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.
power can there be in man toward the worke of his owne conuersion Can the paper fix letters vpon it selfe without the hand and penne of a writer Can the ayre giue light vnto it selfe without the beams of the Sunne Can we write the Lawe of God vppon our owne hearts without the finger of the Spirit Can wee receiue the light of grace without the spirituall sunne-shine of the Spirit it is not possible it is God that worketh in vs the will and the deede Away then with that freedome of will to regenerate our selues which our Aduersaries doe groundlesly holde and maintaine Whereas they obiect Obiect that same speech of our Sauiour Iohn 5.6 to the sicke man that lay at the poole of Bethesda Wilt thou be made whole and conclude from thence that that man had a will to haue his disease cured before his healing So consequently a sinner may haue a will to the curing of his sicke sinfull soule euen while the disease of sinne lieth vpon him and while he remaines vnregenerate Who is of so weake vnderstanding as not plainely to see the weakenes of this argument Answer 1 For what though it be granted that the man which lay sicke at the poole of Bethesda of a bodily infirmity had a will as no doubt he had to be cured of his malady euen while the disease did raigne vpon him shall wee therefore conclude that we haue a power to will the healing of our spirituall wounds before grace be breathed into vs from heauen God forbid The poore Creeple that lay at the poole of Bethesda though he lay vppon a bed and could not stirre himself so nimbly and liuely as others that were in better health then himselfe yet he had life in him and a feeling of his disease and therefore well might hee desire and haue a will to be healed But a man that lieth in the poole of Beth-auen in the gulph of iniquitie so long as the disease of his soule lieth vpon him vncured hee is starke dead hee hath no more spirituall life in him then a blocke or a stone hath naturall life he is vtterly voyde of any sense or feeling of his disease and how can hee then will the cure of it and wish the healing of it Answer 2. Besides when Christ beginneth to deale with the sinner about the cure of his diseased soule as hee did with that sicke man about the healing of his diseased body And when hee asketh the sinner by a secret voyce and by his reuealed will in the Word Wilt thou be healed of thy spirituall malady It must be his Spirit must teach vs to answer Yea. And when hee asketh that question effectually indeede hee doth encline the heart to desire saluation Which desire therefore cannot be attributed to mans will willing it but to the inspiration of the holy ghost breathing this godly desire into the poore soule And therefore a dangerous and damnable opinion it is for any man to ascribe that supernaturall worke of regeneration to the will of man which proceedeth onely and freely from the will of God who with his Spirit breatheth and bloweth where he pleaseth Truely if this opinion should be giuen way vnto The danger of this errour this mischiefe would ensue hereupon A man might be bold to goe on in sinne as farre as he listeth and continue in sinne as long as he listeth and easily conuert and turne him tied then to pouerty in estate No neither For as there are few of the richer sort who are religious but haue their soules as full of sin as their chests are of siluer so many of the meaner sort are irreligious beeing as miserable in their soules as beggerly in their estates So that I say no person place conditton can compell the Lord to sanctifie his creatures his free pleasure is the ground of all and out of euery nation age sex condition hee draweth some to himself to fear his Name to call vpon him to do him worship seruice according to his owne blessed will And therefore let no man boast himself in the multitude of his riches in the number of his friends in the depth of his humane policy in the greatnes of his earthly pedigree in the height of his dignity nor in the seat of his authority For that God who makes the winde to blowe vpon a poor cotage when he lets a Kings palace alone can bestowe grace vpon the poor begger Stat pro ratione voluntat when he denieth it to the great potentate And no maruell his will is his reason and no outward priuiledges can constrain him to work but where he pleaseth himself Shall not hee that is Lord of all haue the disposing of all at his owne pleasure When therefore thou shalt beginne to question in thy selfe with the Lord Lord why hast thou receiued such a poor one and rejected such a great one sanctified such a simple and despised one and left such a wise man such a politician conuerted such a young stripling and not wrought vpon such an ancient father why dost thou impart thy gifts thus why doost thou distribute thy graces thus When I say thou shalt fall thus in admiration of Gods wisdome to make such an inquiry as this is let this doctrin be at hand in thy meditations to answer thy self by The God of heauen with his gales of grace bloweth and breatheth where he pleaseth Sect. 4. Vse 3. Exhortation to two sorts Thirdly heere is matter of counsell perswasion to be deriued from this doctrine and that both to the regenerate and vnregenerate 1 To the regenerate in a two-fold duty The regenerate are to be perswaded to a twofould duty one to be practised for themselues the other to be performed on the behalf of others 1 Thankfulnes for grace receiued That duty which concerneth themselues is thankfulnesse to GOD for breathing grace so freely and liberally into them for the more free the gift is to the creature the more praise ought to be returned from him to the Creatour who is the bestower of the same A fit Simile Should a King bestowe some Lordship or yeerly pension vpon one of his subjects of base estate and badde desert if that subject should not bee thankfull vnto his Soueraign for the same he were worthy to be cri'd shame vpon especially too sithens the freedome of the Kings pleasure without any worth in himself is the ground of the same And shall the King of heauen of his owne free will for his own blessed pleasure conferre not onely an annuall pension of earthly treasure for term of life but an incorruptible possession of heauenly graces vpon the sinfull sonnes and daughters of Adam whose richest estate was sinne and corruption whose best desert was hel and damnation and shall they that haue their share in this portion be vnmindfull of this loue vnthankfull for this fauour God forbid If there had been any thing in themselues to
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
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
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
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