THE GALES OF GRACE.; OR, The Spiritual Wind: Wherein the Mystery of Sanctification is opened and handled. By THOMAS BARNES, Preacher of God's word at Much-Waltham in Essex. Psal. 147.18. He causeth his wind to blow, and the waters flow. LONDON Printed by H.L. for Nathanael Newberry, and are to be sold at his shop in Cornhill, near S. Peter's church. 1622. To the right Worshipful, Sir JOHN ROWSE, Knight; the Worshipful Mr. HUGH EVERARD, Esquire; Mr. I. SORRELL, and the rest of the Congregation of Much-Waltham in Essex, grace, mercy, and peace. TWo members hath the Lord given Man (Right Worshipful, and Beloved) which are very helpful to the soul, the Eye, and the Eare. The Ear heareth the word preached: the Eye looks upon the word written. Variety of Objects of both kinds have both these Senses in these times of knowledge in the multitude of Sermons, and number of Books. So that for a man now to write, may happily seem needless & but like the adding of water to the Ocean: And for such an one as I am to write (whose years are but few, whose learning is but small, whose judgement but weak, whose leisure but little, and employments many) may seem strange. But both Objections (I hope without offence) may easily be answered. For the first: Of a good Subject, as too much cannot be spoken, so too much cannot be written; and we are so backward in sailing towards heaven, that we have need of all helps to further us thitherward. To the second, that I should thrust in my farthing amongst the learned and godly Talents in these days, I must ingenuously confess is strange presumption, if I had nothing to speak for my enterprise But the weightiness of the matter treated of may be mine Apology for the publication: and the undeserved respect which I have had amongst you since my first coming unto you, is the cause of the Dedication. For, whom-to may I dedicate it, but to them that have most right unto it? And who have more right unto it, and to the Author of it, than yourselves, in whose hearing it was first preached, for whose profit it was first intended, for whose sakes it is now enlarged, and by whom the Author is maintained? I desire, it may lie by you as a testimonial of my thankful heart unto you, and of my unfeigned desire of your good as of mine own, though it be not so good as I wish it were. It is a Doctrine of wind that I offer; yet of such wind as cometh from Heaven, which Gods treasury, the Storehouse of the Scriptures doth afford. And therefore, Aelian. var. hist. li. 1. cap. 32. as Artaxerxes the Persian Monarch answered Sinaetas (when he presented unto him an handful of water fetched from the River Cyrus) O man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I accept thy gift, and esteem it precious: First, because of all things, water is the best. Secondly, because it cometh from that River which beareth the name of Cyrus. So I have confidence you will answer me, We accept this Present; first, because of all exhalant vapours the Wind is the purest: secondly, because it is called the Wind of the Spirit, wherewithal whosoever are breathed upon, happy they that ever they were borne. And Howsoever in my manner of handling the Subject, I cannot so divinely dress it, and deeply dive into it, as the food and fountain itself doth deserve: yet I doubt not but you will find more leisure (at your leisure) to read it, than Antipater King of Macedon did a Treatise of Happiness, which one Dedicated unto him. I confess, it is a Present too small for one of you, being so little as it is: yet inasmuch as the GOD of Love hath seated you together in the same Congregation, made you Copartners of the same profession, and hath made some of you truly the same in spiritual communion, I cannot separate you in the Dedication. I have been bold with some of your particular names in the Inscription: under which as under a shade, this Manual seeketh for shelter for itself, and for authority amongst them to whose hands it may come; and chief for entertainment amongst the rest of the Parish, whom nameless I subordinately after you send it unto. Thus craving pardon for my boldness, I beseech the Father of Lights to bless my Labours among you, so long as (with your, and your Pastors' love and leave) I shall have mine abode with you, and to multiply his favours upon you, both internal, external, and eternal, and take my leave, promising and purposing to rest and remain An earnest Petitioner to the God of heaven for your best welfare. THO. BARNES. ❧ To the Christian Reader. Mariner's upon the Sea (good Reader) have need of the Wind to drive their Ships to the haven; and men in this world have need of the Spirit to draw their Souls to heaven. Which spirit the most carnal Libertines and secure worldlings that are, imagine themselves to be endued withal, though they never saw the want of it, knew the worth of it, nor felt the work of it in themselves: which thing when I considered, I made choice of that Theme, which is the ground of this Treatise, to treat of; & took occasion from thence to frame a Discourse of the Wind of the Spirit, that according to my model I might give a little light to the mystical doctrine of Sanctification. This discourse I fitted and framed for that particular Assembly where it hath pleased God to seat me (for how long I know not) for the exercise of my Ministry. And where I preached it, there I thought to have buried it at the first: but when I considered the necessity of the subject handled, and the infirmity of the Author (being too swift in my delivery) I thought the things might be let fall by the hearers, without that fruit which they desired, without that good which I intended. Whereupon I was induced in my thoughts to offer it (whatever it be) to public view. This motion at the first I strongly resisted, in regard so many worthy Treatises are extant upon the Doctrine of Regeneration. But when I called to mind that same charitable speech of divine Augustine, Lib. 1. de Trinit. ca 3 I would that in places infected with Heresy, all men would write that have any faculty in writing, though it were but the same things in other words; to the end that all sorts of people, amongst many Books might, light upon some, and the enemy in all places might find some to encounter him: This holy wish of that worthy Father, concurring with my desire of doing good, answered those mental objections which I met withal in my thoughts, and qualified that indisposition which I had to send it to the Press; and, like a strong Commander, bade it venture abroad into the world. Being thus called forth, I present it to thy view, I proffer it to thine use. If thy conscience being drowsy may any whit be awakened by it; If thy spirit being heavy may be any whit accheered by it; if thy judgement being erroneous may be any whit informed by it; if thy mind, being doubtful, may be any whit resolved by it; if thy desire to walk with God may be any whit sharpened by it, and thou directed to leave the way of the flesh, and walk after the Spirit (which are the ends as the great Searcher of all hearts knoweth, I chief aim at in making it public) give the glory unto God, who gave the first motion, & last resolution to set it forth: and for my recompense, let me have thy prayers to God, that I may fulfil the course of my ministry with joy. If the inserting here and there in the margin other Authors beside the Scriptures doth distaste thee that art a weak Christian; Reader, know that I have done it to free myself from a calumny wherewithal some have charged me, that I should be against the use of Fathers: and withal, for thy further satisfaction, consider that I have done more at the Press then in the Pulpit, as mine ordinary hearers can testify, whose ears it is not my wont to amaze (being plain country hearers) with Augustine, Gregory, Barnard, Chrisostome, etc. On the other side, if that because I am no more plentiful in quotation, doth displease thee that art a curious Reader, I would entreat thee to be satisfied with this that I had rather incur the censure of a nice judgement undeservedly, then have mine heart smite me, and my conscience tell me, that I seek the praise of man more than of God. And what comfort could I have, when men should esteem me a well read Scholar in the Fathers (which cannot be in respect of my years) and yet indeed I should be beholding to an Index (prepared to my hand by the industry of another,) for such allegations. Well, whatsoever affection thou readest it withal, profit it is that I wish to thy soul. I have divided the whole into Chapters, the Chapters into Sections, that thou mayest read all as well as some, and not weary thyself with too much at once, if tediousness shall seem to oppress thee: and indeed unless thou readest all, thou mayest mistake me in some things. Thine the Treatise is, thine also myself am, in our common Saviour; 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 showing the occasion and Sum of the Text. CHAP. II. The first general Conclusion from the nature and substance of the words. CHAP. III. The second general Conclusion from the sum of the Text. CHAP. FOUR The Logical 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 liberty of the Spirit his working. CHAP. VI The second Doctrine from the first part of the Text, touching the Invincible 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 point handled, from the second branch of the Text. CHAP. XI. The fourth and last Doctrine observable in the second part of the Text. CHAP. XII. The third part of the Text expounded: and the points of Divinity thence arising propounded. CHAP. XIII. The first proposition handled out of the last part of the Text. CHAP. XIIII. The second and last point from the last part of the Text. The Gales of Grace: OR, The Wind of the Spirit. john 3.8. The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: So is every one that is borne of the Spirit. CHAP. I. ¶ The entrance into the matter, by showing the occasion and sum of the Text. Sect. 1. The occasion, and coherence THis third chapter of Saint john, from the first verse to the 22. is a dialogue or conference betwixt the Saviour of Israel, and a Master in Israel (I mean) Christ jesus and Nicodemus, concerning the causes of eternal salvation: wherein our Saviour amongst many other necessary doctrines (touching the merits of his a Verses 13.14. obedience, b v. 15.16. faith in his blood, the c v. 16.17. love of the Father, in sending his Son out of his own bosom, to ransom and redeem the world of Believers; which he handleth here and there, within the compass of those verses) falleth in the first place, upon the point of Regeneration, being occasioned thereunto, by the speech which Nicodemus put forth to him in the second verse; Rabbi, we know thou art a teacher come from God: that is, Not only the vulgar sort of people, but also wee Pharises are persuaded, and do confess, that thou art a Teacher and Doctor, not assuming the office of instructing by an unlawful usurpation, but sent by an extraordinary and immediate calling from God himself, whose presence and power doth manifest itself in thy Doctrine, by the miracles which he enableth thee to do for the ratifying & confirming of that which thou teachest. By which speech Christ, perceiving a secret desire in this Doctor to be taught in the way of God, beginneth somewhat obscurely to tell him of a certain second or newbirth, making entrance thereinto with a vehement asseveration or protestation in the third verse; Verily, verily, I say unto thee, Except a man be borne again, he cannot see the kingdom of God: as if he should have 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 find me; for I can instruct thee in such a mystical piece of Divinity, as by all the humane learning thou hast, thou shalt never be able to gauge the depth, nor fathom the bottom of it: And wottest thou what it is? A man must be borne again, Nicodemus. And that thou mayest not think that I speak more than I can justify, I protest unto thee, Verily, verily, a man must of necessity be borne again: what sayest thou to this? Didst thou ever hear the like Divinity? Truly no (saith he, in the fourth verse) and though I hear it now, I can scarce believe it, it is the strangest Doctrine that ever I heard; to me thou seemest to preach impossibilities, and to make that absolutely needful, which I can no way conceive to be possible: How can a man be borne when he is old? Can he enter the second time into his mother's womb, and be borne? Nicodemus, having thus bewrayed his gross ignorance, and that he was driven into a maze by that which Christ spoke, Christ replieth upon him again, as willing to reach him, and openeth his mind and his mouth a little more plainly about the matter, in the fift verse, Except a man be borne of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spirit, he cannot enter into the Kingdom of God. q. d. I thought (Nicodemus) I should make thee wonder, I told thee I should gravel thee: well, perceiving thee thus plunged, I will help thee: the second or new birth which I nowspeake of, is not natural, but spiritual; I discourse not of a re-entering into the mother's womb the second time naturally (for I know that to be impossible) but of an entering of the holy Ghost into the soul by grace spiritually, and in this sense would I have thee to understand me: and for a man thus to be borne again, is so far from being impossible, that it is most necessary and needful, if he mind ever to enter into the Kingdom of God, either of grace here, or of glory hereafter. d Verse 7. Marvel not therefore, that I said unto thee, Ye must be borne again. Now our Saviour having by this occasion entered upon so worthy a subject, as the doctrine of Regeneration is; in handling the same, he doth amplify it from a threefold particular: first, from the effect of it: secondly, from the contrary: thirdly, from the efficient cause of it. First, the effect of regeneration is the reward that followeth it, viz. the inheritance of an heavenly kingdom, in the later end both of the third and fift verses, Except a man be borne again; or, of the Spirit, he can not see, nor enter into the Kingdom of God: giving us to understand, that if a man be regenerate, he shall possess the Kingdom of Heaven. Secondly, the contrary unto this work of the newbirth, is the corruption of the flesh, and the power of the same, expressed in the sixth verse; That which is borne of the flesh, is flesh: but that which is borne of the spirit, is spirit. Thirdly, the efficient cause, or immediate agent of this work, is the Spirit of God or the holy Ghost, set out by a twofold metaphor or similitude: first, likened to Water in the fift verse, Except a man be borne of water, and the spirit, etc. i. of the spirit, which is like unto water: and secondly resembled to Wind, in the present Text. The Wind bloweth where it listeth: and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is borne of the spirit. Sect. 2. The sum. Which words (as we see) for the sum and substance of them are nothing else but a Comparison used by our Saviour, in conference with Nicodemus, to express the operation of the most blessed Spirit of God, in effecting and contriving that excellent work of Regeneration in the hearts of the Elect: which Comparison is taken from the liberty to breathe, from the noise and sound, that are in the wind, when it moveth the air; and this for the coherence and substance. From whence what we may gather in general for our learning (before we come to divide and unbowel the Text more particularly) we shall see by that which followeth in two conclusions. CHAP. II. The first general Conclusion from the nature and substance of the words. Sect. 1. THis metaphorical or rather comparative form of speech our Saviour doth not use in vain; but that his Church may learn something, even from the very manner of speaking. For in that from the consideration of an earthly creature (such as the Wind is) he doth take occasion to discourse with Nicodemus of an heavenly matter; Doctr. 1. hence we may observe thus much, that from the consideration of natural things, we should be led to the contemplation and communication of heavenly. Saint john from the noise of the e Reu. 4.5. cap. 14.2. thunder which he heard in his Revelations, is led to the meditation of the power of Christ his voice in the preaching of the Gospel against Antichrist and his heretical kingdom. f Isa. 44.19 The Prophet Esay from the consideration of the unmoveable strength & stability of the earth, takes occasion to speak of the undoubted certainty of God's unaltetable truth, both in his promises and threatenings. And how full of such heavenly meditations, and divine speeches, the mind and mouth of David the Father, and Solomon the Son were, upon the consideration and sight of the works of God, he shall perceive, that doth at his leisure peruse the first psalm, the nineteenth, the hundred and nineteenth, and many other places in the Psalms, and the whole Book of the Canticles. Sect. 2. Use. And wherefore serveth this, but to provoke and stir up every Christian to read to himself a profitable Lecture out of the Book of the creatures? and not to content himself with a mere gazing and looking upon the works of God, in the heavens, the earth, the waters, fruitlessly, and unprofitably, as the greatest number do; but to be led by the same, to set his heart on work, by divine meditation, and his tongue in spiritual conference, according to what he seethe or considereth in those works. g Motive 1. from god's glory. Doth not the appearance of God's glory, in these creatures, call for this duty at our hands? Serve not the variety, the beauty, the proportion, the form, and the ornament of these creatures, to set forth and declare the praise of his wisdom, the glory of his power, the honour of his goodness? and according to that of Paul h Rom. 1.20. Are not the visible things of God seen clearly, and his glory shown conspicuously, in, and from the creation of the world? Are not we guilty then of dishonouring him, when we shall but merely look upon these things, as upon a piece of paper that hath no letters? and from them draw nothing to our meditations for the good of our souls, and the benefit of others? i 2. Note: otherwise we show ourselves fruitless. See we the Sun so oft? bloweth the wind so oft? soundeth the thunder so oft? bursteth forth the lightning so oft? falleth down the rain so oft? Behold we the Canopy of the Clouds, the lustre of the heavens, the beauty of the earth, and yet learn we nothing from hence? Oh how barren hearts have we? How unprofitable Scholars are we? It is much, that having been set to School so long, even ever since our years of discretion, we have not yet taken forth one good lesson out of this great book, the use whereof, the looking whereon we do so daily and continually enjoy? What are they but Drones that fly about the fields, and gaze upon the flowers, and gather no honey from them? And what show we ourselves but a sluggish cattles, a fruitless people, when we can bring no honey to our Hives, no holy thoughts to our hearts from the great Universe, to profit ourselves, and sweeten others withal? Philosophers, Physicians, Astrologians have all learned some thing from hence, though but heathen: and shall we, that profess ourselves Christians, only remain unprofitable? The duty urged. Oh that we could imitate the Bee which gathereth from the herbs of the fields, and flowers of the gardens, food for herself, and honey for others: then shall we make use of every creature of God; and from the same, gather such Spiritual instruction, that we shall lay up store of wisdom for ourselves, & store of counsel for others. Still therefore from the works of creation, from the works of providence, let us meditate upon something of an high and heavenly nature. * From the works of creation meditate thus. Let the Sun in the air put us in mind of the Sun of Righteousness, that came down from heaven: when we behold the light of it, let us think upon the light of grace in the work of illumination: when we feel the heat of it, let us think of the warmth of love, zeal, and other graces in the work of Sanctification: when a cloud covereth it, & dimmeth the light of it, let us think how the clouds of sin do cause the Lord to withdraw the light of his amiable countenance sometimes away from us. Look we up to the heavens? let the thought of the beautiful outside of them lead us to contemplate upon the glorious beauty of the inside of that third Heaven, the seat of the blessed. Look we upon the earth? let the growth of the Plants that be upon it, the fairness of the fading flowers that do adorn it, the withering of the grass, that in time is cut away from it, occasion us to meditate of the growth of grace in the hearts of God's children, of the fading prosperity of the men of this world, and of the unavoidable mortality of all mankind. Behold we the lightning to break forth with violence out of the cloud? meditate we upon the falling of Satan out of the hearts of the chosen, by the power of the Spirit, and the preaching of the word. Is it the wind that we think upon? let the consideration of the lightness of it bring to our thoughts the windy vanity of humane things, which was k job 7.7. jobs meditation: let the boisterous violence of it, bring to our minds, the sudden calamity of God's enemies, which was l jer. 18.17 jeremies' meditation: let the swift passage of it draw us to think upon the swift celerity of God's Angels, which was m Zac. 6.5 Zacharies' meditation; and let the consideration of other circumstances observable in the wind move us to meditate upon some of those things concerning the breathe of grace handled in this Treatise, or the like. n From the works of providence mediate in some such wise. Again, let the Mariner upon the Sea in his calms think of the peace & tranquillity in his tempests upon the troubles and adversity of the ship of the Church on the Sea of this world. Let the citizen in the enjoyment of his freedom, think how happy a thing it is to be made a free-denizen of the new jerusalem. Let the husbandman, from the tillage of his ground, take occasion to meditate upon the spiritual manuring of his heart; from reaping his crop in the appointed season, upon the great harvest at the day of judgement, when every one shall reap the fruit of his doings, whether good or ill. Let the rich man, upon the thought of his full bags, upon the sight of his fair buildings, be led to contemplate upon the durable treasures of spiritual graces, upon the unspeakable pleasures in heavenly places, in the possession whereof is joy, and life for evermore. Let the poor man, when he considereth the coarseness of his diet, the meanness of his clothing, the hardness of his lodging, the penury that he suffers in in his state, the contempt that he meeteth with in the world, divert his mind from discouraging thoughts, which from thence may easily arise; and ponder with himself, how happy a thing it is (if he be a Saint) to share with his Saviour, in the poverty of outward condition, and how much he doth excel (if he be poor in spirit) a great number of great ones in the world, in that whereas they have but their portion in this life, he hath an incorruptible crown, an immortal weight of glory, laid up for him in the heavens, etc. If in this wise our minds be well busied, our meditations well enured to an holy comparing of heavenly things with earthly, we shall make a religious use of the natural created and wise disposed works of God, to the edification of our own souls; and our tongues will be the fit to speak of heavenly matters, to the capacity and commodity of our brethren, when we have occasion offered unto us to confer with them (as Christ did with Nicodemus) about things of that nature. CHAP. III. The second general conclusion from the sum of the Text. Sect. 1. ANd is there nothing else to be generally concluded from this kind of comparative speaking, but that which hath been delivered in the former chapter? Questionless, yes: for a second thing, of nearer affinity with the comparison than the former, cometh necessarily to be observed, and this it is; 2. Doctr. general. That the Wind is a fit similitude to set out the heavenly breath of God's gracious Spirit; the wisdom of Christ himself saw it a fitting resemblance: for himself, being in speech with Nicodemus about the doctrine of Regeneration, useth this very metaphor of the wind, to inform him in that mystery, and to take away those carnal cavils, which he brought in against that doctrine. And very well may this be a truth. Reason. For why? the Wind is a sign both of the presence and power of God; according to that of the Psalmist, o Ps. 18.10. He came flying upon the wings of the wind: but wheresoever the Spirit of grace breatheth, there the Lord his gracious presence and heavenly power is manifested; therefore fitly may the wind resemble the work of Regeneration, which is wrought by the Spirit of God. Sect. 2. Use 1. The consideration of which point serveth in the first place, to teach us to wonder at the depth of God's counsels, at the unsearchablenesse of his wisdom, that such a creature which beareth the representation of so many diverse things should be found fitting to resemble the spiritual renovation, and new birth of a Christian; that that which is a p Prou. 11 29 Hos. 12.2 symbol of vanity, should resemble that work which is most contrary to vanity; that that wind which is a q job 21.18. sign of the irrecoverable misery of wicked men should signify those graces which do free the Elect from eternal misery; that that wind which is a shadow of the r Isa. 41.16 violent force of wicked enemies against God's people, should represent those graces which are as Shields and Targets unto the Christians, against all hostile attempts, and spiritual assaults of the enemies of their souls. Needs must this cause us 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 wisdom & knowledge of God how unsearchable are his judgements, and his ways past finding out. Sect. 3. Use 2. Secondly, this may well afford us a rule of trial, by which we may come to know, Examination. whether ever the Gales of Grace have savingly blown and breathed upon us, yea, or no: for if the Wind be a fit similitude to express the mystery of Regeneration, then from the properties of the Wind we may come to discern the properties of Grace; and so the regenerating work of the Spirit of God, to see whether we have it, or who have it. Take we a view therefore of the properties of the Wind: and as we go along, let us compare withal, the properties and effects of the Spirit; and we shall have marks and notes enough to judge by of the work of Regeneration. Signs of grace. Sign 1. Purification. First of all, the Wind is of a purging property: even so the Spirit of God is of a purifying quality, & the one doth no less cleanse the heart, than the other doth purify the air and the water. For this cause the holy Ghost is compared to fire; t Mat. 3.11 He shall baptise 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 serveth to purge metals from dross and scurfinesse, and the other to cleanse and vessels from dirt and filthiness: which double resemblance, what doth it signify, but that the Spirit of God is a purger and purifier of the heart? which thing Paul gives his believing Corinth's to understand. For, writing to them of the work of Sanctification, begun in them, he tells them w 1. Cor. 6.11. They were cleansed, purged, and washed by the Spirit of God. Wherewithal accordeth a worthy saying of an ancient and eloquent Divine, Cypr. de S. sancto, folio 32. abi gens inde quicquid tabidum est, etc. That the Spirit of God doth expel from the heart whatsoever is contagious, whatsoever is infectious: now how the Spirit doth purify it, will appear by the like. The Wind doth purge the water, by moving and troubling it, and by stirring up wave after wave, until it hath cast up the froth and superfluous scum of it upon the shore: and the Air, it doth purge two ways; first, by dispelling fogs and mists; How the Spirit purifieth. 3. ways, both privatively, and positively: Privatively, 1 Ignorantiam fugando. 2 Impoenitentiam amovendo. 3 Concupiscentian subigendo. 2 Positively, 1 Mentem illuminando: 2 Poenitentiam inserendo: 3 Sanctitatem conferendo. secondly, by drying up noisome puddles, & stinking quagmires. For those things which do ordinarily infect the air, are one of these two; either misty unwholesome vapours, or noisome and unsavoury quagmires: by the remooveall of which two, the Wind doth clear and cleanse the air: even so the holy Ghost doth purge the soul three ways; first, by dispelling the spiritual fogs and mists of ignorance and blindness, which darken the understanding: secondly, by troubling the conscience for those sins which defile the whole man: thirdly, by drying up that same stinking puddle of evil concupiscence, and noisome lusts, which have their seat in the will and affections. The first he doth by the work of Illumination, enlightening the mind with saving knowledge: the second, by the work of Humiliation, breaking the heart with holy contrition: and the third, by the work of Mortification and Sanctification, rectifying the will with sincere obedience, and the affections with holy desires, heavenly love, joy, etc. So that, by all this we see, that wheresoever the holy Ghost hath breathed grace, there is the work of Spiritual purification wrought. First, the mind is purged from ignorance, and is spiritually enlightened: no sooner had the Spirit breathed upon Paul, but the x Act. 9.18 scales fell from his eyes: and the Lord beginneth the work of Conversion at Illumination; and when he first bloweth with the blasts of Grace in us, he bestoweth spiritual eyesight upon us; he enlighteneth us to see what himself is in his justice against sin, in his mercy by Christ, to forgive sin; he openeth our eyes to see our misery by natute, to see the remedy of our misery by grace. Upon this spiritual eyesight, in the second place the conscience comes to be urged and purged, the soul so troubled with a consideration of being overwhelmed with this misery, and (out of Christ) altogether destitute and deprived of that mercy, that it cannot be at quiet; one billow of sorrow, one wave of grief ariseth so upon the neck of an other, that there is no rest that it can find, no easement it can have, no contentment can be given it, until the scum and froth of all the sins that ever it was defiled with, be brought to the shore, and set upon the score of Christ jesus. Thou therefore, whosoever thou art, that never hadst the Lord jesus to anoint the eyes of thy soul, that never hadst thy mind enlightened, but art still in Egypt, and pleasest thyself in thy blind and ignorant condition, that never sawest so much of thy misery, as hath made thee bewail thy sinful and woeful estate, nor as yet hast any care to seek after knowledge, that thou mayest come to know thyself aright, & know Christ crucified, to the end thou mayst come to repentance; dream not thou that the gusts of grace are effectually infused into thy soul. Again, 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 piece which before was so hard to be rectified and squared; that untamed, heifer, which before was so untoward to be broken and brought into any right frame, to yield unto any counsel, wholesome & good for the soul; when the Spirit comes to blow upon it (though there be a kind of resisting power in it) is made to bend which way the Spirit pleaseth to incline to the ways of life; insomuch, that the creature shall with holy David say, I am content to do thy will O God. Lastly, as the Will from rebellion, the Conscience from impenitency, & the Understanding from ignorance; so if grace be wrought in thee, thy affections will be purged from the dross of unbelief, from the love of earthly things, S. sanctus carnaeles hebetat sensus, & conterit appetitus. Cypr. from the vanity of carnal and sensual 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 alive to God through jesus Christ our Lord: and those evils which formerly were most delightsome to the flesh, will then become most burdensome to the spirit. Thus I say where the holy Ghost hath regenerated, there is a purified soul: for do we think that so pure a guest as the blessed Spirit is, will come and take up the lodging in a man or woman, and not cast out the unclean and impure spirits that he finds there at his coming. It is not possible, where that cometh and abideth, the blind devil must out, the proud devil must out, the impenitent out, malicious out, covetous out, and all the Lucifers and Beelzebubs must avoid the room which he enters into, and give way unto his purifying blasts. Can the mists of ignorance, the puddle of concupiscence, and that foul legion of lusts which fight against the soul remain undispelled, undried up, undriven away, where this wind bloweth? No, no: when grace cometh, light cometh, and it cannot but give light; purity cometh, and it cannot but cleanse; fire cometh, and it cannot but consume and burn up our corruptions. It pitieth my heart to think how people live in their old sins, and wallow in that same polluted blood, which they drew from their fathers which were Amorites, from their mothers which were Hittites: I mean from persons stained with the guilt of Adam's treason; whom they imitate and follow also, in the trade of transgression, without the least part of mortification, void of the meanest measure of Sanctification, and yet think themselves to have a share in the work of Regeneration: whose eyes I pray God open to see this delusion. A needful caveat. I do not speak of such a purging as is every way perfect in this life, as if none were breathed upon by the Spirit, but those that are purged fully from all relics of ignorance, rebellion, corruption; for than none should be Saints, but those that are in heaven: For howsoever this work be perfect, in regard of the workman (the Spirit never 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 affirm, 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 strive after the perfection of it) the Spirit of grace hath not breathed upon his soul. Though the best exercised wits can but know in part, the most faithful heart but believe in part, the most penitent soul but repent in part, the most mortified and sanctified person, but love God, godly men, godliness in part, desire God's glory in part, and but imperfectly set his heart upon the best things; yet he that hath no part of saving knowledge, no measure of sound faith, no degrees of godly sorrow, spiritual love, heavenly joy, holy desires; he hath received no part of the Spirit: and though happily he may have some of the common gifts of the Spirit, yet no portion hath he of the regenerating breath of grace, until the scales of ignorance, the crustinesse of conscience, the mire of concupiscence, be driven away, and dried up in some measure or other, to the making of him a purified creature: take this for the first note. Secondly, Sign 2. it is the property of the Wind, to make the earth fruitful; for we see by experience, when it cometh from the South, it doth ordinarily bring rain with it, which watreth the ground, and causeth the grass, plants, and grain, to spring up, and bring forth fruit in their kind: even so the Spirit of grace is very fructiferous; and wheresoever it breatheth, much fruit of holiness & righteousness is brought forth: neither indeed can the man who is endued with it, be altogether barren of good works, inasmuch as wheresoever the Spirit is, there is faith, and faith showeth itself by works. Hang a wet piece of linen abroad in the air, and the faster the wind drieth it, the whiter it will appear: and the more the Spirit drieth up the spiritual moisture of filthiness in the soul, the more white and shining will the life be in holy fruits, and in a blameless and unrebukable walking. The y Goe 5.22 uprightness of Enoch, the z 2. Sam. 15.28 holiness of David, the a job 1 21 patience of job, the b Exo. 15.24.25 meekness of Moses, the c Lu. 19.8 justice of Zaccheus, the d Act. 10.2 alms and devotions of Cornelius, the e Cap. 9.36. good works of Dorcas, and the diligence of the Apostles: what do all these show, but that, when Grace is sown in the heart, holy and righteous fruits will sprout up and spread forth in the life. Wherefore, wheresoever the fruits are like the vintage of Sodom (unsavoury, ) and the works, the unprofitable works of darkness, the heart must needs be empty of saving grace. And if any one be so vain as to think a gracious heart and an life can stand together, I refer him to the judgement of that grave and divine Apostle, Galat. 5. where he putteth a f Galat. 5.19.20.21.22.23. BUT, a note of opposition betwixt adultery, fornication, lasciviousness, idolatry, witchcraft, variance, drunkenness, revel, etc. which he calleth Works of the flesh; and betwixt Gentleness, goodness, fidelity, meekness, peaceableness, temperance, etc. which are works of the Spirit. Never flatter thyself then: If thy conversation be irreligious, and thy carriage unrighteous; thou proclaimest a total vacancy and absence of the regenerating Spirit; the property whereof, is to fructify in an holy kind wheresoever he bloweth: & that of Christ must needs be true, g john 15.5. He that abideth in me, and I in him (as every regenerate one doth) the same bringeth forth much fruit. Thirdly, 3 Sign of grace. it is the property of the wind to drive forward. Let a ship sail with the wind upon the sea, it speedeth the faster. Let a bird in the air flee with the wind, her course is the swifter. Let a man upon the ground walk that way which the wind driveth, and he can tell what an help to hasten him forward it is: so when the bark of our lives is sailing towards heaven (with the sail of good) works) which is the place whither the spirit driveth; this same wind of heaven will speed this bark of ours forward swiftly, it will put life into our actions; insomuch, that whatsoever good duty we take in hand, we shall go about the same cheerfully and willingly, being ready to every good work of piety towards God, of charity towards our brethren. Hence it is that the Psalmist adjoineth this Epithet h Ps. 51.12 Uphold me with thy free spirit. free, to the spirit of God: and we use to say in our vulgar Proverb of him that is nimble, active, and full of metal, He is all spirit. When this wind of grace had breathed upon the Macedonians, it made them so forward to minister to the poor Saints, that (as the Apostle testifieth of them) i 2 Cor. 8.2.3.4 There was a willingness in them above their power. The people that contributed towards the building of the Temple that David set up, k 1 Chro. 9.6 offered willingly, and their hearts were to it, as the Text showeth. And whence was it that there was this alacrity in them to further so commendable an action, but from this, that The holy Ghost had taken up his lodging in the temple of their hearts? When these gusts of grace blow upon the heart of a Minister, they will make him so nimble in his Embassady, that he will preach the word of God l 2 Cor. 8 17 willingly. When they breathe upon the heart of a Magistrate, he will m jer. 9.3 have courage for the truth; upon the heart of an hearer, he will be swift in n jam 1.19 hearing the word of God. This wind did drive David forward so fast, that o Ps. 119 32 he ran the way of God's commandments; and Paul so swiftly, that he did p Phil. 3.14 follow hard, or press towards the mark for the price of the high calling of God in Christ jesus. What shall we say then of those that go so murmuringly and uncheerfully about any good and godly exercise [being as hardly drawn to it, as a Bear to the stake; so hard to be brought to a sermon (especially if it be upon any other day but the Sabbath, when the laws of the Land awe them) so hard to be persuaded to entertain a good conceit of, to afford a good word, or to stand up for the faithful ministers and servants of Christ jesus; so hard to be drawn to maintain the worship of God in the places where they live; to relieve the wants of the needy; to break the bread of life diligently to their people, if they be Ministers; to administer the rules of justice duly, if they be Magistrates, and to execute the duties which belong to their places] What (I say) can be thought of such? certainly they give shrewd suspicion, that heaven's blasts in the work of regeneration have not as yet breathed upon them: for, if they had, there would be more spiritual agility, more heavenly alacrity and readiness to do good in them, than there is. The oiled door will open and shut without creaking: and the heart that is oiled with grace will be enlarged to what good is, without grudging. Doth a boat that hath a fair wind, and a full stream, stand in need of an haling line? and doth the wind of heaven (thinkest thou) blow upon thee when thou must have so many haling lines to draw thee, or else no good can be wrung from thee? Wilt thou not worship God, but when the Sabbath cometh; not give to the poor, but when the rate cometh; nor bring forth better fruits of amendment, but when death cometh or some extraordinary visitation, when thou thinkest there is no remedy but thou needs must, or else some inconvenience may overtake thee, and whatsoever thou dost is done unwillingly; and yet imagine that thou art endued with the Spirit? How darest thou thus control the truth of God's word which cannot lie? I confess indeed, A caution that the best of God's servants, into whom the Lord hath breathed the greatest measure of grace, do sometimes feel themselves more lumpish, drowsy and uncheerfull in holy services than they were wont to be, as (no doubt) David did after his fall: but yet it is but at some times, it is not always so with them. And I know also, that the work of grace hath need to be helped forward by the use of means in those that excel in virtue in this vale of imperfection, by reason of the remainder of corruption [as the boat (though having a fair wind) by the help of oars, in regard of some heavy burden that it may carry] yet go forward they do by the use of those holy means, and they bewail their untowardness also. But that man that hath no heart at any time unto that which is good, that laboureth not to overcome his backwardness, that laments it not, that striveth not, that voweth not, that prayeth not against it; upon whom the preaching of the word, the persuasion of friends cannot prevail, to make him do any more than that which perforce is extorted and haled from him, either by the rigour of man's law, or the wind of vain glory; it cannot be truly said, that the treasures of saving grace are bestowed upon him: for, those that are borne of the Spirit will not only bring forth the fruits of the Spirit, but also with cheerfulness and alacrity; accounting it their felicity to be employed in the services of their heavenly Master. Again, 4. Sign of regeneration. The spiritual conflict. the wind doth not only drive forward, but also it resists those things that stop the speedy passage of it: so the Spirit of grace doth ordinarily resist whatsoever is contrary to its own working in the soul which it regenerateth. Which thing the Apostle evidently layeth down, when he saith, q Gal. The spirit lusteth against the flesh. Insomuch that by this we see, that another evidence for the work of grace must be fetched from the spiritual combat betwixt the flesh and the spirit. For, it being so, that in the most regenerate there is corruption as well as grace, there must needs be an holy strife in that person. A Simile. We see in the whirlwind, where there are but circular blasts that are indirectly contrary and laterally opposite to one another, what a stirring of the dust, what a whirring of the stubble (or what ever else lieth where those blasts meet) there is, as if we should see two champions grappling and wrestling in that place. How much more is it true, that there must be a strange bickering and striving in that soul where two such spirits do meet as are not indirectly opposite, but directly contrary to one another; viz. the Spirit of God (coming from heaven) working grace, and the spirit of Satan (coming from hell) hindering grace? Upon none of all the Apostles did this holy Spirit breathe more than upon Paul, whether we consider the measure of his humiliation at his first conversion, or the measure of his zeal after his conversion: and yet he had this spiritual conflict in himself, as may be gathered from his own complaint; r Ro. 7.24 I see a law in my members warring against the law in my mind, and leading me into captivity to the law of sin. And what dry bouts David (a man after Gods own mind) had, sometimes with distrust of God's providence, sometimes with despair of God's assistance, sometimes with carnal confidence, sometimes with fretting at the prosperity of the wicked, and the like; the Book of the Psalms is a plentiful witness. What breathe of grace then (trow we) have they attained unto, that neither ever were, nor yet are, at war with their own corruptions? but (in their own deluded opinion) all is well with them; at peace with God, with the devil, the world, their own consciences and all. They (they say) are never troubled nor disquieted, they find nothing to burden them nor molest them, they thank God for it. What grace have they? It is to be feared, none at all. And (poor souls) the spirit of Satan still breathes in them, and corruption hath them still in chains, and they are ready every hour to be cut off, and popped over into the pit of destruction: and yet (ah woeful case) they see it not, but applaud themselves, and solace themselves, as if they were in no danger, and no aliens to the regenerate condition. Sayest thou thou hast nothing within thee to trouble thee, nothing to molest thee, nor ever hadst, thou thankest God for it? Wilt thou take a word from me, and mark what I shall say? I assure thee (whosoever thou be) I would not be in thine estate for a thousand worlds, if there were so many. Thou art without grace, and wilt not believe it. The God of heaven persuade thee of it: for if that be true which our Saviour speaketh s Lu. 11.21 While the strong man armed (that is, the Devil) keepeth the house, all things are in peace. Then if all things be thus at peace in thee; to harden thy heart, and sear thy conscience, that evil one still holdeth thee in bonds, thou art still bound in the fetters of sin, and art in fearful thraldom thereunto: and until a stronger than all these cometh (I mean the Lord jesus) and set thy own corruptions and the holy Ghost together at variance in thy soul, miserable and lamentable must thy condition needs be. I tell thee, if the Spirit of grace were in thee, there would be a spiritual whirlwind in thy soul, two contrary blasts meeting & grappling with one another, like the twins in t Gen. 25.22. Rebeccah's womb: and they would make thee cry out, as she did Why am I thus, why am I thus worldly? why am I thus lazy in my profession? why am I thus dead hearted in the service of my God? thus proud, thus full of self-love, thus passionate and tuchy, etc. and thou shouldest find the Spirit of Faith resisting the spirit of unbelief, distrust, doubting; the Spirit of truth, resisting the spirit of error; the Spirit of love, resisting the spirit of envy, malice, frowardness; the spirit of humility, the spirit of pride; the spirit of zeal, the spirit of key-coldness, lukewarmeness, carnal fear, etc. Thus it would be with thee, if thou wert regenerate. Albeit this conflict of Contraries be not always alike, because grace sometimes getteth the foil, sometimes the conquest (though never the fall;) yet the experienced Christian knoweth, with S. Paul, that whensoever he intendeth any good, evil is present with him, and in his best actions, corruption troubleth him, which he many times findeth much ado to keep under. And therefore I conclude, It is a vain thing for any man or woman, to imagine that they are sanctified Wherefore let those that refuse to pray in the Temple, as anabaptistical and Papistical Recusants do, suspect themselves to be swollen rather with the blasts of heresy, & the wind of vainglory, then blown upon with the gales of Sanctity. Let those that care not to pray any where but in the temple, neglecting this duty with their charges in their houses, as carnal and common Protestants do, suspect themselves to be carried, rather with the wind of custom and fashion, then of grace and heavenly inspiration. Let those that use it in their families, and make no conscience of it apart by themselves (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) fear themselves to be guided rather by the spirit of hypocrisy, 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 themselves to be such as are altogether void of the spiritual operation of God's Spirit, in the work of Regeneration. For where that work is, there is the Spirit of adoption: and where the Spirit of adoption is, there is a crying, Abba Father: & such will have so familiar & frequent communion with the Lord, that the Church, the family, the streets, the highways, the walks, the chamber, the bed, the closet, the shop, yea the prison itself, etc. shall be made witnesses of those heavenly ejaculations which their hearts and lips dart up into the ears of the Almighty that great hearer of prayers. Secondly, as the spiritual man is heard of God, sending up prayers to the high Court of Parliament in Heaven; so men shall hear the sound of his sanctified tongue in holy and religious communication. I delight (saith David) to be talking of thy righteous judgements. 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 needs be telling and talking of his conversion before his very enemies, & showing what notable things the Lord had wrought in him, and done for him. Whence was it that c Acts Aquila and Priscilla did instruct Apollo's in the way of God more perfectly? that d 2. Tim. 1.5. compared with chap. 3.14 6. Eunica did teach Timothy? but because the Spirit had so breathed in their hearts, that they could not hold their tongues, but they must be speaking of the ways of God to strangers they never saw before, and to their domestical inferiors, and home-dwellers. When grace hath seasoned the heart, it will so salt and powder 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 trial of thyself by this particular also; What is thy speech? Speakest thou the language of Ashdod, or the dialect of Canaan? Dost thou with David e Ps. 39.1. take such heed to thy ways, that thou mayest not offend with thy tongue, keeping thy mouth as with a bridle? Nay, dost thou with the same Prophet f Psal. 34.11. call thy children unto thee, and teach them the fear of the Lord; and upon all fitting occasions, the praises of God, and the statutes of God continually in thy mouth? If they be, it is a good sign, that thou hast a good stock of grace in thy heart: but if thy tongue g jac. 3.6. be set on fire with hell, as Saint james speaketh, breathing out stinking, blasphemous, filthy, frothy, false, slanderous, venomous, unsavoury speeches, it is a very strong evidence against thee, that the breath of Heaven hath not blown upon thee. For I never read in all the Scripture, that a regenerate heart, and a reviling tongue, an holy heart and a ribald tongue, a gracious heart and a blasphemous perjurious tongue, a spiritual heart and a dissembling, backebiting, and scoffing tongue have stood together. I deny not, but the tongue (being h jac. 3.8. an unruly evil) for want of watchfulness at sometimes, may break foorrh into speeches unseemly, unsavoury, offensive and scandalous, though the heart be never so well sanctified: yet this evil is bewailed when it is perceived, and more care is taken by the Christian, to set lock and key upon his mouth afterward. But, to make a common trade of swearing, cursing, lying, filthy speaking, Ismaelitish scoffing, privy whispering, without any compunction or remorse, without any reformation or amendment, is a plain argument of a graceless disposition: which I do boldly affirm against the stoutest loose-tongued speaker that is; because the Apostle joineth with me, and is my warrant, when he saith, i jac. 1.26 If any man among you seem to be religious, and bridleth not his tongue, this man's religion is vain. And this may I add also. If any man or woman would be accounted such an one as in whose heart the Spirit of grace hath breathed, and yet not able, or at least, truly desirous and industrious to inure his mouth to blessing, as well as to bridle it from cursing; and to set it on work with the matters of heaven, as to refrain it from hellish discourses: that person is much deceived also. If thou wert regenerate, thou couldst not choose but (upon fit occasion offered) be speaking and telling, either how God humbled thee, or how he raised thee, or how he brought thee to Christ, how he tried thee since thou camest to Christ; and grace would make thee speak, either of the force of thy corruptions, or the victory thou hast gotten over them, of the rubs that are in the way of a Christian man's course, of the sweetness of a godly life, etc. Thy wife, thy husband, thy children, servants, friends, familiars, neighbours, should hear the sound of godly counsel mingled with love, the sound of holy persuasion joined with wisdom, of religious instruction graced with gravity, of wholesome advice seasoned with humility, to come from thee, and proceed out of thy mouth, either more or less, according to thy measure, if the fountain were but seasoned, and thy heart sanctified with the saving gales of the wind of grace. Thy tongue would be moving questions to the aged in Christ, that are stronger than thyself, thou wouldst be willing to give direction unto those that are younger than thyself, and that have not that experience which thou hast; and glad wouldst thou be of any occasion to talk of the ways of God, to the furtherance of thyself, to the edification of others. Insomuch, that howsoever many can talk well, which are but hypocrites, never sanctified by the power of the holy Ghost; yet all that are so sanctified and regenerate, can speak of the things that concern the good of their souls, either more or less, and that to some good purpose also; and the newest borne babe in Christ that is (I speak of those that are come to years of discretion) though his understanding be never so small, is able to put the laylors' question to the learnedest Paul, and profoundest Divine in the Land, k Acts 16. Sir, what shall I do to be saved? What must I do to come by such a grace, the want whereof I see in myself; what course shall I take to overcome such a corruption, the raging whereof I find against my soul? I go not about (good Reader) to bring all Christians to one and the same scantling in this matter of spiritual conference: A caveat. for some speak lispingly, or stammeringly, for want of age, experience, help of natural gifts, wherein other Christians go beyond them: and no further than the Lord openeth David's lips, can l Psa. 51. his mouth show forth God's praise. But this is that which I chief intent; To prove him to be destitute of grace, that hath neither art nor heart, or art without an heart, to confer and speak of the matters of salvation. The Lord knows it is fare from my purpose, to quench so much as the smoking flax, or discourage the weakest scholar in Christ's School, that is scarce past his Christ's Cross row: if he hath but a true mind to learn, the Lord prosper him in this business, and increase his skill more and more. I am not ignorant, how many weak Christians complain of their unskilfulness this way, I can not confer, I can not talk, as such an one can, I have not the gift, etc. Canst thou not? Thou canst; thou canst talk of thy corruptions, thou canst complain of thy weaknesses, thou canst question about what way thou must walk in, to come to salvation, seeing thyself to be out of the way naturally, though thou be'st never so weak and unskilful: if thou hast any whit of spiritual breath in thee, thus thou canst (I say) confer and speak: and by that time thou comest to have these questions throughly answered, according to thy hearts desire, thou shalt from thine own experience, grounded upon the word of GOD in the Law and Gospel, come to that maturity and ripeness, that thou shalt be able to put any mere Naturian or Politician to his non plus, in the points of practical Divinity. And therefore once again I say, go on, the Lord prosper thee. Though thou canst but spell as yet, and thy understanding be but small, yet if the Lord hath enlarged thy heart to seek after Knowledge as for Pearls; and like a diligent dutiful Scholar, to ply thy book hard, and to cry and complain because thou canst not get thy lesson so well as thou dost desire, entreating thy fellows to help thee, and to tell thee; I dare not say but that the Spirit of Heaven hath inspired grace into thee. Wherefore I aim not (I say) at the discouragement of the weak, but at the discountenancing of the careless; whose tongues are so unaccustomed to the points of Divinity, that they can not so much as ask, which way they may come to salvation, or inquire how to attain unto that measure of knowledge, that they may be fit to commune with those that are under them, or that belong unto them, about the things that concern their everlasting peace; that never complain of their ignorance, and unskilfulness, nor labour after more knowledge; and yet for all that think themselues to be regenerate: who, being tried by this rule, are proved not to be the people they deem themselves to be. And so much of the fift property of the spirits breathing, to fit the Christian, that may be thrown against the one, and to ward the blows which may be offered against the other. 1. The spirit upholds his faith against temptation. For when Satan laboureth by the rubs which he casteth, by the fearful doubts which he suggesteth, to weaken his assurance of having right to the heavenly Privileges (as pardon of sin, grace to persevere, freedom from spiritual bondage, the kingdom of glory, etc.) He is able (blessed be God, which teacheth his hands to war, and his fingers to fight) to give him therepulse (though sometimes more weakly, sometimes more strongly) and to answer him as Naboth did Ahab, when he requested his Vineyard, o 1 Ki. 21.2 God forbidden that I should part with the inheritance of my father. God forbidden I should let go my anchorhold in Christ; and by harkening to thee Satan, throw away the evidences that I have for those heavenly prerogatives, and that inheritance which my Father hath bequeathed me in the name of his Son. 1 His godly life is defended. Again, when either the Devil, world, or flesh, shall lay any siege against his godly conversation, either by golden and honey argument's alluring him to some evils, or by opposing and discouraging reasons to deter him from some good, he can answer him (though not always alike) as Elisha did King joram, p 2 Kin. 3.13. What have I to do with thee? Or as joseph his mistress, q Gen. 39.9. How can I do this great wickedness, and sin against my God? Or as the man of God did jeroboam, r 1 Ki. 13 8.9. If thou wilt give me half thine house, I will not yield to thee: for it is otherwise charged me by the Lord. And whatsoever the sin be which he is suggested unto, this blessed wind bloweth a weapon, and bringeth a sword to his hand to smite against it withal. As, against pride it giveth this sword, s james. God resisteth the proud: against lust, this; t Heb. 13.2. whoremongers and adulterers God will judge: against covetousness this, u Eph. 5.5 no covetous person which is an idolater, shall enter into the kingdom of heaven: against apostasy and backsliding this, w 2 Pet. 2 21 It had been better never to have known the way of righteousness, then after they have known it, to turn from the holy command- rises troubled with Christ, the z Act. 17.6 heathens with Paul and Sylas, a 1 Kings 18.17. Ahab with Elias, b 2 Sam. 6 16.20. Michol with David, the c Acts 7. uncircumcised jews with Steven, and the Infidels with the Christians under the ten Persecutions. And why so? Only because the Spirit of God had regenerated them, the spirit of zeal was upon them, and they were filled with the holy Ghost. Not that the holy Ghost doth of himself produce such an effect as the hating of God's Children, and the opposing of religion, amongst any (for can God, who is unity itself be against himself?) but this comes to pass accidentally (by occasion of the spirits working in the regenerate) from the corruption of the unregenerate, who are always like the troubled & roaring waters; and therefore can be no more still when the godly refuse to run to the same excess of riot with them, or speak against, or dislike of their enormous courses, than the sea can be still, when the wind bloweth upon it. If thou therefore that art a Christian dost meet with opposition for thy holy profession, account it no strange thing; as if thou wert alone in that condition: and marvel not at it. For will the Mariner wonder to see the waves rise, the waters swell, the Sea rage, when windy storms beat upon it? The Scribes will quarrel with Christ for his innocence: and the wicked will quarrel with his followers for their integrity: and for a man to bring forth the fruits of the Spirit, is enough to breed deadly enmity in the hearts of the against him. For the working of the Spirit is resembled to the Wind; and the Wind is a fit metaphor to express the same. CHAP. FOUR The logical analysis of the Text, and the opening of the first part of it. Sect. 1. Having now done with the sum of the words, order requireth that we should anatomize the Text, and part it into several members. In this comparison two branches are occurrent; first, the comparison or similitude itself in these words, The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth. Secondly, the application of the similitude in the words following: So is every one that is borne of the Spirit. Each of these two members subdivide and spread themselves into 3. branches apiece; which, meeting together throughout the Text, do constitute, and make three substantial parts for me to handle. The first treats of the free liberty & unresistable efficacy of the working of the holy Ghost: the second contains a discourse of the sense and feeling of that holy work in the regenerate: the third comprehendeth the incomprehensibleness of the measure of that work. The first laid down thus, The Wind bloweth where it listeth: So is every one that is borne of the Spirit. The second thus, and thou hearest the sound thereof; so is every one that is borne of the Spirit. The third thus, but canst not tell whence it cometh, and whither it goeth: So is every one that is borne of the Spirit: Still this clause (every one that is borne of the Spirit) being applied to every branch in the similitude. Sect. 2. Part. 1. The first of these must first be handled; The Wind bloweth where it listeth: So is every one that is borne of the Spirit. The words expounded. First to interpret the words. [The Wind] d August. as Chemnitius quoteth. Some here by Wind do understand the person of the holy Ghost, or the third person in the Trinity; for which opinion (I confess) there seemeth to be some colour in the e Being rather translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek Text; which I dare not absolutely reject, lest I should be thought to offer wrong to so worthy a Father as is the Author of it: yet in modesty let me say thus much. In as much as the original word is of some general extent, being derived of a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word which signifieth, to breathe or blow, I can not see any reason why that term which in our Translations is englished wind, should for the Greeks' sake, so properly signify the third person in the Trinity; especially too, sithence the epithet [holy] is here wanting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which usually we find joined with the word Spirit, when it noteth out the person of the holy Ghost: wherefore with others of the g Chrysost. Chimnit. Caluin. Pisc. Beza, etc. learned, I take to be meant the natural wind, which many times maketh a din and noise in the air. About which wind the curious brains of differing Philosophers have woven many knots, and framed many intricate and needless questions: the losing and discussing whereof, it is not my purpose to meddle withal; being neither material to the Text, nor profitable to the Reader: neither mind I to stuff these Papers with the diverse descriptions which diverse h As Seneca, one: Nat. quaest. lib. 5. cap. 1 Aristot. an other: Meteor. lib. 2. cap. 5. Peter de la Primand. 2 third: Franc. Acad. part. 3 pag. 196. Writers give of the wind. To show what it is in one definition, is as much as the Text requireth. i What the wind is. The wind therefore is an exhalation, more dry than moist, bred of those cold and k A vapour is moist of itself, but dry by reason of the Sun. dry vapours of the earth, which the Sun draweth up into the middle region of the air: in which region this exhalation meeting with a cold cloud, is of hot made cold, and by the force of that cloud beaten down into the lower part of the air: where (by reason of the subtle nature it hath in itself) it spreadeth itself laterally or broadwise, flowing sometimes to one corner of the heavens, sometimes to another; sometime Eastward, sometime Southward, etc. This wind, I say thus defined, is here to be understood. [Bloweth where it listeth:] this phrase where it listeth, doth not betoken any such will in the Wind, as there is in the soul of man; (for the wind being an in animal substance, and a creature without soul, how can there be any such power of the soul in it, as the will is?) but it noteth out the free and unresistable agitation of the wind beating the air, and other flexible bodies, sometimes one way, sometimes another, as the great jehovah pleaseth. [So is every one that is borne of the Spirit.] i so is it with every elect person, in regard of the regenerating work of the Spirit; that Spirit breathing sometimes in one, sometimes in an other, as he pleaseth, freely, and unresistably. CHAP. V The first Doctrine from the first part of the Text, concerning the free liberty of the Spirit his working. Sect. 1. FRom this fountain so opened (as it is in the former Chapter) two streams of positive Divinity do flow, to water the garden of God. The first is this: Doctr. 3. The Spirit of grace inspireth grace, when he pleaseth, & where he pleaseth. That the work of Regeneration proceedeth from the will and pleasure of God, to be effected and wrought in what persons he pleaseth, at what time he pleaseth. The wind hath this liberty from the Creator, freely to spread itself, sometimes in one part of the air, sometimes in another: And taketh not the Lord this prerogative royal to himself, to infuse the breath of his own grace, sometimes in one, sometimes in another, as himself pleaseth? We should attribute less liberty to the Lord, then to the Wind, if we should not yield to this. In the old Testament did the Lord breathe thus. For, that l Goe 5.24. Enoch, m and 6.9 Noah, n and 15.6 Abraham, o Gen. 26. Isaac, p c. 32.24. jacob, q Gen. 39 joseph, and the rest of the Patriarches in their ages and generations, were culled out from the rest of mankind to receive the stamps of grace, and to be made new Creatures; whence was it, but only from the will of the Almighty? Did not the Spirit blow thus in the New Testament? freely working sometimes upon a r Mat 9.9 Matthew, sometimes upon a s Lu. 19.9 Zaccheus, a t Lu. 7.48. Mary Magdalen, a u joh 1.41 42 Mat. 4.19 Peter, a Andrew, and a few believing jews, amongst such a multitude of Scribes and Pharises, Publicans and sinners, that lived in the days of our Saviour; And that he did blow upon the heart of w Acts 9 Paul, amongst so many persecutors whom he might have converted as well as him; that he x Act. 16.14 opened the heart of Lydia, amongst so many women whom he might have sanctified as well as she; that he breathed grace into the soul of the y Acts 16 34. jailor amongst so many cruel tyrants, whom he might have regenerated, as well as he, if his will had been such: what doth all this note out unto us, but the liberty which the great Creator, Saviour, and Sanctifier of the Church hath to inspire grace in whom he listeth and pleaseth? Very pregnant to this purpose is that of Paul, which he writes to his Corinth's. For, speaking of the diverse gifts & operations of the spirit he saith; z 1 Cor. 12.11 All these doth one & the selfsame Spirit work, dividing to every man as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reason. he willeth, or pleaseh. The ground of all which is this; because Gods will towards his creatures is otherwise then his will toward himself. The things which he willeth concerning himself, doth he will of necessity (ut) he doth will his own being & glory necessarily (though not with a constrained, Quae Deus de seipso vult necessario, vult necessitate naturae non coactionis Zanch. de Nat. Dei. yet with a natural necessity, his nature necessarily requiring that he should will his own essence & glory:) but as for the things he willeth towards the creatures, his will is not necessary, but free i it is in his own pleasure, either to will them, or not to will them; whether the gift be election, justification, or sanctification. Now than the Lords will in willing the good of his creatures, being free, either to will, or not to will the same: & Regeneration, or the gales of grace being one of those good things (aswell as election, justification, redemption) which he hath liberty thus to will; it must needs be a truth, that the wind of grace is at the Lords disposing, to blow with it savingly upon what sons and daughters of Adam he pleaseth. Sect. 2. Use 1. The consideration of which truth serveth first of all, to lay flat on the ground all opinion of proper power and strength in any man to work any grace in himself, or so much as of himself to incline thereunto. For if the Spirit breatheth where he listeth, and the Lord only sanctifieth whom he pleaseth; then no man (be he never so mighty, wise, wealthy) can have the breath of grace in himself, or breath after grace for himself, or breathe grace into himself, without the inspiration and operation of the holy-Ghost. Alas, how can that man move spiritually to any thing that good is, from any thing that evil is, who is held hard under the bands, and tied fast with the cords of spiritual death, which cannot be loosed until the Spirit doth spiritually enlive him? How can he see spiritually the secrets of the Lord, whose understanding is wholly darkened, and before the eyes of whose mind there are such thick scales of ignorance drawn, as can not be removed, until the Spirit doth enlighten him? How can he elect and choose the paths of life to walk in of his own free pleasure, whose will is so spiritually perverted, that it cannot be reform again, until the holy Ghost undertaketh to rectify it? Now if neither the mind of man can bring the least measure of illumination unto itself, nor the will of man the least part of reformation to itself; what power can there be in man toward the work of his own conversion! Can the paper fix letters upon itself without the hand and pen of a writer? Can the air give light unto itself, without the beams of the Sun? Can we write the Law of God upon our own hearts, without the finger of the Spirit? Can we receive the light of grace, without the spiritual sunshine of the Spirit? it is not possible: it is God that worketh in us the will and the deed. Away then with that freedom of will to regenerate ourselves, which our Adversaries do groundlessly hold, and maintain. Whereas they object Object. that same speech of our Saviour, john 5.6. to the sick man that lay at the pool of Bethesda, Wilt thou be made whole; and conclude from thence, that that man had a will to have his disease cured before his healing: So consequently a sinner may have a will to the curing of his sick sinful soul, even while the disease of sin lieth upon him, and while he remains unregenerate; Who is of so weak understanding, as not plainly to see the weakness of this argument? Answer 1 For, what though it be granted, that the man which lay sick at the pool of Bethesda, of a bodily infirmity, had a will (as no doubt he had) to be cured of his malady, even while the disease did reign upon him; shall we therefore conclude, that we have a power to will the healing of our spiritual wounds before grace be breathed into us from heaven? God forbidden. The poor Cripple that lay at the pool of Bethesda, though he lay upon a bed, and could not stir himself so nimbly and lively as others that were in better health than himself, yet he had life in him, and a feeling of his disease; and therefore well might he desire and have a will to be healed. But a man that lieth in the pool of Beth-auen, in the gulf of iniquity: so long as the disease of his soul lieth upon him uncured, he is stark dead, he hath no more spiritual life in him, than a block or a stone hath natural life, he is utterly void of any sense or feeling of his disease: and how can he then will the cure of it, and wish the healing of it. Answer 2. Besides, when Christ beginneth to deal with the sinner about the cure of his diseased soul, as he did with that sick man about the healing of his diseased body: And when he asketh the sinner by a secret voice, and by his revealed will in the Word, Wilt thou be healed of thy spiritual malady; It must be his Spirit must teach us to answer, Yea. And when he asketh that question effectually indeed, he doth incline the heart to desire salvation. Which desire therefore cannot be attributed to man's will willing it, but to the inspiration of the holy ghost breathing this godly desire into the poor soul. And therefore a dangerous and damnable opinion it is for any man to ascribe that supernatural work of regeneration to the will of man, which proceedeth only and freely from the will of God, who with his Spirit breatheth and bloweth where he pleaseth. Truly if this opinion should be given way unto, The danger of this error. this mischief would ensue hereupon. A man might be bold to go on in sin as fare as he listeth, and continue in sin as long as he listeth, and easily convert and turn him tied then to poverty in estate? No, neither. For, as there are few of the richer sort who are religious, but have their souls as full of sin, as their chests are of silver: so, many of the meaner sort are irreligious; being as miserable in their souls, as beggarly in their estates. So that (I say) no person, place, conditton, can compel the Lord to sanctify his creatures: his free pleasure is the ground of all: and out of every nation, age, sex, condition, he draweth some to himself to fear his Name, to call upon him, to do him worship & service, according to his own 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 greatness of his earthly pedigree, in the height of his dignity, nor in the seat of his authority. For, that God, who makes the wind to blow upon a poor cottage when he lets a King's palace alone, can bestow grace upon the poor beggar, Stat pro ratione voluntat. when he denieth it to the great potentate. And no marvel: his will is his reason; and no outward privileges can constrain him to work but where he pleaseth himself. Shall not he that is Lord of all, have the disposing of all at his own pleasure? When therefore thou shalt begin to question in thyself, with the Lord, Lord why hast thou received 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; converted such a young stripling, and not wrought upon such an ancient father? why dost thou impart thy gifts thus? why dost thou distribute thy graces thus? When (I say) thou shalt fall thus (in admiration of God's wisdom) to make such an inquiry as this is; let this doctrine be at hand in thy meditations, to answer thyself by. The God of heaven, with his gales of grace, bloweth and breatheth where he pleaseth. Sect. 4. Use 3. Exhortation to two sorts. Thirdly, here is matter of counsel & persuasion to be derived from this doctrine, and that both to the regenerate and unregenerate. 1 To the regenerate in a twofold duty. The regenerate are to be persuaded to a twofould duty; one to be practised for themselves, the other to be performed on the behalf of others. 1 Thankfulness for grace received. That duty which concerneth themselves, is thankfulness 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 Creator, who is the bestower of the same. A fit Simile. Should a King bestow some Lordship or yearly pension upon one of his subjects of base estate and bad desert: if that subject should not be thankful unto his Sovereign for the same, he were worthy to be cried shame upon; especially too, sithence the freedom of the King's pleasure, without any worth in himself, is the ground of the same. And shall the King of heaven, of his own free will, for his own blessed pleasure, confer not only an annual pension of earthly treasure for term of life, but an incorruptible possession of heavenly graces, upon the sinful sons and daughters of Adam, whose richest estate was sin and corruption, whose best desert was hell and damnation; and shall they that have their share in this portion, be unmindful of this love, unthankful for this favour? God forbidden. If there had been any thing in themselves to have compelled the Lord to deal thus with them, will he, nill he; then, though they should be ungrateful, they were the more to be borne withal: but seeing the Lords free will was the chiefest motive, and his mere love the mainest reason, to induce him thus to breathe upon them; now to cut him short of his praises, not to render, or at least, endeavour to render due thanks unto his Majesty, it is a very heinous and intolerable offence, not to be suffered, not to be endured. Wherefore thou that hast thy mind enlightened with the grace of illumination, thy heart softened with godly contrition, thy will brought into an Evangelicall subjection through the grace of mortification, thy affections into a spiritual temper and frame through the work of sanctification; thou that bringest forth the fruits of obedience plentifully & cheerfully, grieving for and praying against the many slips thou takest, and the spiritual sloth which is sometimes in thee; thou that canst stop thy ear against the voice of temptation, that canst speak to God by prayer and supplication, that canst speak to men in religious discourse, refraining thy tongue from evil for conscience sake, which is one fruit of pure religion: thou (I say) that hast these evidences of the breathing of grace (which I spoke of before h chap. 3 Sect. 3. ) strive thou to have 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 heavenly benefits come from himself, without any merit (yea, notwithstanding so many demerits) of thine own; the more forward be thou to be telling of his loving kindness from day to day, the more zealous for his glory in his cause, and the more ravished with the serious meditation of his singular bounty. And oh! consider: he might have left thee like a liveless & breathless creature, as he hath many thousands, but that his will and his love did provoke him to commiserate thy woeful condition. If twenty or thirty malefactors should be in one and the self same dungeon, where they could neither have the light of the Sun 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 means of a friend (a stranger to them) should be 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 wind: Oh how thankful would these poor wretches be to him that had procured them this liberty! what orations & narrations would they make of his kindness! and no service would they stick at to do him, when-as he should require it at their hands. And the more readily also would they do this, because they know it was his mere pleasure to redeem them, rather than any of the other; whom he might have made choice of as well as they, and left them in the dungeon still. Now thou that hast received grace, wert once a prisoner to the devil, as well as the rest of Adam's posterity, and wert chained with spiritual fetters in the dungeon of sin, where thou hadst neither the Sun of Righteousness to shine upon thee, nor the wind of grace to breathe into thee. The Father of his own free will sent his Son: the Son came willingly himself, with the holy Ghost, to dissolve the works of the devil in thee, to loosen the bolts of sin for thee, to bring thee out of that same hideous and stinking dungeon, into the fresh air, with the sunshine of grace to give light to thee, with the gales of grace to blow on thee, when he might have taken others, and left thee a prisoner still. Now was his love so great to thee, was his will such towards thee rather than 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 soul, that it may never be forgotten, that it may ever be remembered: & let it drive thee into such an ecstasy, that upon thy awaking thou mayest with holy David, and patiented job (who had experience of the like mercy) break out and say, i Psal. 8.4. What is man that thou art mindful of him, and the Son of man that thou dost thus visit him? k job 7.17 What is man that thou shouldest magnify him, and that thou shouldest set thy heart upon him? Lord, what am I that thou shouldest thus set thine heart upon me, to visit me with the blasts of thine heavenly graces, and make my heart (which was formerly a sly for unclean devils) a lodging and temple for the holy Ghost to dwell in? Lord, this is love without parallel, this is mercy without comparison; what? seemed it good in thine eyes (heavenly Father) to turn me and blow me towards the Kingdom of Heaven, when (being blown forward with the blasts of that wicked spirit) I was going, running, posting, flying to the kingdom of darkness? Needs must I lose myself in the admiration of this love,; and with the Psalmist say, l Psal. 18.49 Because thou hast thus delivered me from the hand of the violent, therefore will I give thanks unto thee (O Lord) and sing praises unto thy holy name. Thus (I say) let the praises of God be in thy mouth, when the work of his Spirit is in thy heart. And this is the duty which thou that art a new creature in Christ, art daily to practise on thine own behalf. 2 Carenes to beg grace for those that went it. Again, as thou must thus be thankful for what thou thyself hast thus freely received; so thou must be a suitor unto God's majesty for the like mercy, on the behalf of those that want it: for thou knowest that they are no more able to work this grace in themselves than thou thyself wert when thou wert in the same state with them; and thou understandest by this doctrine, that it cometh from God alone: and the Philosopher's axiom is true m Aristot. de causis. res recipiunt bonitatem in fluxam a prima causa. Things receive their goodness from the first cause of that goodness. And the soul that is empty of grace, must receive her preordained fullness of grace from the Lord the first cause and fountain of grace: and from that fountain must thy prayers be as a pitcher to fetch grace for thy brother; so fare forth as precedent election maketh a possibility of speeding. A caution Mistake me not: I speak not this as though I were of opinion, that the merit of thy prayers could deserve grace at God's hands for thy elect brother: but I only show thee, what the consideration of the freedom of God's pleasure, in breathing grace into his Church, aught to stir thee up unto; and what love and pity to thy unregenerate brothers poor soul ought to move thee unto, viz. to beseech God (who n Act. 2.17 poureth his Spirit upon all elect flesh) that he would be pleased as freely to work graciously in him (if it be his will) as he did in thyself at thy first conversision. This is that which the Lord would have thee do; neither is he any niggard of his grace unto those whom-to he hath purposed it from all eternity. He is not like man: men when they have done something for others, they can not endure that the receivers should become beggars of the like kindness for others; but they would have them satisfied with that which they themselves have received, and let craving for others alone. But it is fare otherwise with the Lord: it is his delight when they that have been blown upon freely with his grace, will become petitioners to the throne of grace for others, as well as for themselves; and chief for those whom they have nearest relation unto. It is that which he is pleased withal, when the sanctified husband prayeth for the unsanctified wife, when the believing wife sueth for the unsanctified husband; holy parents for unholy children, holy children for unholy parents; sanctified master for servants, etc. Thou therefore, that hast any whit of heaven's breath in thee, do not only crave the increase of grace in thyself (which is thy duty too) but also beg hard for the beginnings of grace in thy graceless brethren; and (seeing God's grace is as free from himself to other elect vessels of mercy as to thee) beseech thou the Lord, to open the eyes of thine ignorant wife, to soften the heart of thine impenitent husband, to convert the soul of thine ungracious child, to infuse grace into thy unregenerate father, mother, brethren, friends, neighbours, master, servant, whose hearts are as yet swollen with the breath of Satan, and corruption: And as the Apostle his heart's o Ro. 10.1 desire and prayer to God was, that Israel might be saved: So let it be thy heart's desire and prayer to God, that they may be sanctified; and that with his spiritual p Cant. 4.16. North and South wind, he would blow upon such dead Gardens; and that he would open the bottells and spout-pots of his holy Spirit, to water such dry and barren grounds, that those flowers may spring up there, which have their root in Election, and that the sweet spices of grace may flow out as freely from the holy Ghost to them, as to thyself. And these be the two duties which the Saints have to learn from hence: First, to praise God for the graces which they themselves have, and to pray to God for the like graces on the behalf of them that want them. * The second branch of the use of exhortation to the unregenerate. Secondly, here is a lesson for the unregenerate (who are altogether destitute of sound grace) to learn: and that is, to give all diligence to be effectually breathed upon with this wind from heaven; and with holy David to q Psa. 132 4.5 give no sleep to their eyes, nor slumber to their eyelids, until their hearts be a place for the God of jacob to breathe in, and their souls an habitation for the Ark of the Lords strength, and the work of the Lords Spirit to rest and dwell in. For if Gods will be the ground of his work of sanctification in any creature, than they that are still unsanctified, are bound to an incessant use of those means which the Lord hath apppointed to serve this free will of his in the effecting of grace in their hearts: and though we cannot effect any part of that blessed wotke in ourselves, nor so much as naturally wish or will it; yet, in as much as the Lord hath made no promise to regenerate but by the use of means, we must use that means, if we would be spiritually breathed upon. For that God who doth reveal his will of election by the work of justification, & his will of justification by the work of Sanctification, doth also declare his will of sanctification by the prescribing of helps to bring us to holiness: which helps we must diligently and carefully use; or else, if the spirit never come to breathe upon us, the fault will be our own, and our condemnation of ourselves. Howsoever still (I say) the work of grace be the Lords; so then (I say) the liberty which the Lord hath to infuse grace where he willeth, urgeth a necessity of following those rules which he hath set up for his Church to attain unto grace by: which rules and helps what they are, I will show in order. The first is a diligent attendance unto the word of grace: 1 Help to get grace. hence it is that the word is called the r 2 Cor. 3 8. ministration of the Spirit. We know that they which are left Executours to other men's wills, they must take up Letters of Administration, by virtue of which they must enter upon the goods of the deceased: so they that would take up that Legacy of Graces, which Christ bequeathed to his Church in the promise of sending his Spirit, must come to God's Courts, and there take up the Letters of Administration, by the means whereof they may take up that portion of inheritance or grace, which Christ hath left for them. s Acts 1.2 When the Apostles were in an house at jerusalem, where they heard a sound like the rushing of a mighty wind: then did the holy Ghost sit upon them: So when we are in the house of God to hear the found of his mighty voice, in the preaching of the Word, may we expect the breathing of his Spirit. It was at the preaching of Peter that the holy Ghost fell upon Cornelius and his household. t Act. 10.44. It was at a Sermon of Paul's when the Spirit opened the heart of Lydia u Acts 16 14 . When Ananias instructed Paul, the seals fell from his eyes, and he received spiritual sight w Acts 9.17. . By the preaching of our Saviour, many of the jews came to believe on him: with his word did he cleanse the x Mark 1.42. Leper, y Ma k 5.42. raise the dead, z Mar. 10 52. open the eyes of the blind, a Mar 9.26. Chap. 5.8 cast devils out of the possessed with them, in the days of his flesh: and by the means of his holy word, now published by his messengers doth he cleanse, with the water of grace, our leprous souls, quickening with the life of grace our dead hearts, open with the light of grace our blind minds, and chase out with the blasts of grace, those same evil spirits that do haunt and possess our souls. Their case therefore cannot be sufficiently lamented, nor enough bewailed, who make no more reckoning of the Word, then of a trifle or toy; and who regard the sound of the Lords voice in a powerful Ministry, no more than the creaking of a lifeless door: the estate of such persons (I say) can not be pitied too much; for alas poor souls, by this contempt they debar themselves from the breath of the spirit. For, if amongst those that hear the Word diligently, when it is most sound preached, there be but one sort amongst four that get any more grace by it then the common gifts of the Spirit (which a reprobate may possibly attain unto) then let them never look to obtain the Spirit savingly, that contemptuously reject preaching, as Papists do; that negligently hear preaching, never but when themselves list, now and then, at their own leisure, as profane Protestants do. And if such persons remain in their unregenerate condition, until they come to reap the fruit of it in eternal condemnation, whom can they blame but themselves? What can they find fault withal, as the cause of such misery, but the turning away their ears from hearing the Law? Suppose a man were in a close room, where through the unholesomnesse of the air, he were like to be smothered, and might have liberty to go abroad into the air, where the wind might revive his spirits; if he should wilfully refuse to come abroad, and partake of that refreshment, and should rather choose to keep in that room, were not he worthy to be smothered and choked? Surely yes: how much more deserve they to be smothered with their sins, and choked with the stinking air of their corruptions, who have the word brought home, even to their doors, and yet stop their ears against it? choosing rather to snort upon their couches, to sit in the chimney corner, to prate by the fires side, to patch their (as many of the poorer sort make that their Saboths' work) to play and game, to make bargains, to travel about their worldly businesses, then to go to the house of God, where in the preaching of the word, the Lord doth offer the work of his Spirit, for the distilling of grace into the hearts of the Elect. Wherefore, whosoever thou art that hast been either a contemptuous despiser, or a negligent hearer of a powerful Ministry, when thou mightst have had it; be humbled for this contempt, reform this negligence, and now at last gather up thy ceited in her own eyes: and thence it was that they were so full of grace. Can the profane person get restraining grace, so long as in the pride of his heart he thinks himself good enough? Can the civil person ever get saving grace, so long as he is puffed up with a lofty conceit of his own righteousness? Can the hypocrite get sanctifying grace, so long as he prides himself in those common gifts which he hath already? It is not possible. For, so long as men are swollen up with a self-conceit of their own excellency, with an haughty opinion of their civil honesty, with a conceited thought of supposed sanctity; they can see cause neither of complaining before God of their native filthiness, nor cause of praying unto God for more holiness. And if they see no cause to do thus, how can they long for grace: and if they never long for it, they can never have it. Let the word therefore which thou hearest be effectual with thee to bring thee out of conceit with thine own holiness, and learn thee to see and acknowledge, that thou hast nothing in thyself originally, but native pollution; otherwise (though thou be'st never so well esteemed in the eyes of the world) Publicans and harlots shall sooner enter into the kingdom of Heaven, and be blown upon with the wind of heaven, than 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 thyself, in respect of the lack of grace, then must thy heart be softened, and moistened with the tears of contrition; and remorse of conscience must be the thing which thou must strive for. The Prophet c Ezek. 36 26.27 Ezechiel seemeth to intimate unto us, that the Lord, before he putteth his Spirit within us, he taketh away the stony heart from us. d Isa. 66.2 To this man will I look (saith jehovah himself by Isaiah) that is of a contrite spirit. The more moist the earth is, the more vapours ascend out of it; and the more vapours rise from it, the more winds blow upon it: even so, the moister our hearts are, the more tender our consciences are, the more vapours of sin will the Sun of righteousness draw up to himself in regard of guilt, by the grace of justification; and so the more way shall be made for freedom from the reign of sin in the grace of sanctification. Why were the Scribes and Pharises so destitute of grace? but because hardness of heart did possess them, and the spirit of slumber was upon them; whereas Peter e Acts 2 Converts, being pricked in their consciences, did believe and repent to the remission of their sins, and sanctification of their souls. And truly this must needs be an undeniable truth; because, that when the heart is tender and soft, it is like wax, capable of the impression of every grace: then the preaching of the Law will work upon it to the producing of the grace of repentance, the preaching of the promises of the Gospel will work upon it to the breeding of a lively faith, the revealing of the will of God concerning any necessary duty to salvation will work upon it to the begetting of new obedience, the experience of God's mercies will work upon it, to the effecting of the grace of love, the meditation of God's justice and power will work upon it to the engendering of an holy and son-like fear: but where this softness and tenderness is not, neither Law nor Gospel, neither mercy nor justice, nor any thing else will avail, to imprint the least stamp of any grace upon the soul. And truly from the want of this it is, that so little grace is to be found amongst the posterity of Adam in this last age of the world. Ask the Philosopher why winds are not so common in the winter and summer quarters, as they are in the spring & the Autumn; and he will answer, that the cause is from the hardness of the earth, being more bound with extremity of frost and cold in the winter then in the autumn, and more parched with vehemency of heat, in the summer then in the spring: even so, ask the Divine, what is the reason why the wind of grace doth not blow as well upon the greater number as the smaller; and he will answer you, The hardness of men's hearts is the ground of it: their hearts are frozen with the dregges of coldness and security, and they are parched and dried with the heat of their Iustes, which hindereth all spiritual moisture in them: and can heavens blasts blow, so long as all such moisture is wanting unto them? I confess indeed, 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 never proceedeth unto the upshot of Sanctification, until it hath prepared the heart by breaking and humbling it, and taking away the flintiness of it. Thou therefore, whose heart is stony, whose conscience is crusty, bewail thy security, lament thine impenitency, and take thou no quiet until more remorse be wrought in thee: and every check that thy conscience giveth thee, for any good which thou hast neglected, for any evil which thou hast committed, quench it not, choke it not, repel it not. For if thou resistest when conscience doth its office, thou indisposest thyself to any remorse, and thou occasionest the powers of thy soul to be so hidebound, that no spiritual moisture of sorrow for the lack of grace can bedew thee; and how then can the wind of grace blow upon thee? Wherefore, until the word of Grace hath thus fare wrought upon thee, to bring thee to a soft and broken heart; think thou, it hath done thee little or no good: for whom the Lord doth freely work upon to sanctification, he doth also bring to mortification, the second step whereunto is a soft and tender spirit. Lastly, The fourth help to sanctification. prayer unto the Lord for grace, is a notable means to obtain it. For, as the Lord f Psal. 105. bringeth the wind out of his treasures, so he sendeth down his Spirit, and every good gift of the same from heavenly places: not by any local mutation, as though the third person in the Trinity did come from his throne of majesty; but by a supernatural operation and working in the hearts of the Elect; the will of the Father, in this work, goeth first, the will of the Son followeth that, and the will of the Spirit proceedeth from both: Non tempore sed or dine. and therefore, seeing grace doth thus come down from heaven, as the wind from the clouds, we must by Petitions send up to heaven for it. Unto this our Saviour Christ doth encourage us when-as he saith, g Luk 11.13. Your heavenly father will give his Spirit to them that ask him. But, will some object and say, Object. How can we pray for the Spirit while we want it; when as we cannot pray aright for any thing, until Answer 1 we have the Spirit? Whereunto I answer; First, it must be considered, unto whom I speak, to wit, to such whom the Word hath prevailed withal, 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 fare, they are disposed to pray for it; and therefore, to such as these are very well may I speak, as the Apostle doth concerning Wisdom. h jac. 1.5. If any man lack [that is, feels the lack of] wisdom, and so consequently of grace, let him ask it of God: Yea, and desire God to give him grace to call for it aright; and entreat others to beg the same thing for him. Again, howsoever we cannot Answer 2 pray for the Spirit, until we have the Spirit, yet we must pray for it, that we may ascertain ourselves, that we are in the way to attain it: for one of the first steps to grace, is an earnest desire to be made a partner of grace; yea such a desire as will not be satisfied until it hath it. And never let that man look to be breathed upon spiritually, that hath not an heart to send up sighs and suits earnestly to the God of heaven for his holy Spirit. As Mariners therefore, when they would have a prosperous gale to drive them to the haven, are wont to say, Blow wind, blow wind; so pray thou, Blow Lord, breathe Spirit, oh breathe some heavenly blasts, some spiritual motions, some holy inspirations into my graceless, 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: stern pavimenta pigmentis, nite at mansio tua carbunculis flammeis, & gemmarun splendorib. etc. Come thou holy Spirit, sanctify the temple of my body and soul, consecrate it as an habitation for thyself, make it an house fit for so worthy a guest to lodge in, beautify it as thy chamber, beset it as the Cabin of thy rest round about with the variety of all virtues, let it glister as thy mansion with spiritual carbuncles, and with the splendour of heavenly Pearls: cause the odours of thy gracious ointments to perfume it within, and so regenerate and renew my heart, that it may be established in grace for ever. If in some such wise as this thou wilt but fervently, faithfully and feelingly make known thy requests unto the Lord, thou shalt find, that that Spirit which descended upon Christ in the similitude of a i Mat. 3.16. Dove, and upon the Apostles in the likeness of cloven and fiery tongues k Act. 2.3 at the feast of Pentecost, will come down upon thee, in the likeness of a mighty wind, to purge and purify thee, to renew and sanctify thee, and to infuse into thee innocence, wisdom, zeal, faith, fear, love and all graces in measure, needful for thy salvation. And thus (Christian Reader) have I pointed out unto thee, the helps which may further thee towards the attainment of saving grace. The Word must be attended to, that it may teach thee humility; humility must be attained unto, that (out of an acknowledgement of thine own unworthiness and unholiness) thy heart may be softened: and a soft heart must be endeavoured, for that out of a broken & contrite spirit thou mayest earnestly call upon God for the gales and graces of his holy Spirit; who upon thy praying unto him aright, hath made a gracious promise, freely and liberally to vouchsafe them unto thee, without reproaching thee. And that thou mayest be persuaded the more willingly to follow this direction, Motives to stir up to the careful use of these means. Motive 1. and be the more eager thus in the pursuit of holiness, do but in the first place consider the consolation that these graces will afford a man in the time of affliction and trial. For, endevourest to be sanctified. Think we (now) upon these two things seriously, meditate we upon them carefully, and let them be as two goads in our sides, to make us industrious in using means to be gracious. Would we have a comforter in the times of heaviness? would we be partakers of everlasting happiness? then let us (as we have been exhorted) follow the rules that have been prescribed us to attain to holiness, that the blasts of heaven may inspire grace into us. Which grace the Lord grant us for his mercy's sake. Sect. 5. Use 4. Admonition. And so from my third Use, which was for exhortation, I proceed to a fourth; which is the last I intent to make of this Doctrine: and that is for admonition, to take heed that we do not pass final sentence against any man, be his heart never so graceless, his life never so godless. For, if the great God of heaven bloweth with his Spirit where he listeth, and when he listeth; he may (for aught we know) in his eternal Decree, have his time to inspire with the holy Ghost some of those that are most dissolute, profane and licentious. Wherefore, for any man (now the gift of particular Revelation is ceased) to pass final judgement against the foulest swearer, beastliest rioter, greediest miser, profanest Saboth-breaker, uncleannest adulterer, etc. is a thing not only unlawful, but also dangerous. Object. What then? shall we confound Christ and Belial? shall we put no distinction betwixt the holy and profane? shall we make no differences amongst men? Nothing more. Answ. The Lord (we know) denounceth a woe against them q Isa. 5.20 23. that call evil good, and good evil: that put sour for sweet, and sweet for sour, and that justify the wicked. By the fruits we come to know what the tree is: if the fruits be graceless, the person cannot be commended as gracious. Neither is it any more unlawful to say, a drunkard, a blasphemer, an oppressor, etc. is a child of the devil, then to say, a toad is a toad, or a dog a dog: yet for all this, we cannot say, that that person, be he never so lewd, shall finally be damned, and is in a reprobate condition. Indeed we may say of many a man, he is in the state of condemnation (for r joh. 3.18 he that believeth not, saith Christ, is condemned already) but we cannot say of any man, he is in the state of reprobation. For all men by nature, before conversion, are in the state of damnation: but only some of them are in the state of reprobation, whom, in his eternal Decree, the Lord hath purposed to cast away for evermore; and we can not say, that he which is now graceless, shall live and die graceless: therefore let us take heed of passing a determinate sentence against any man; considering that that God which sanctifieth freely, as his will is, of a Saul to day can make a Paul to morrow; of a persecutor to day, can make a Preacher to morrow; of a Leper to day, can make a clean person to morrow, etc. if it be his heavenly pleasure so to do. And so an end of this point, the profit whereof I wish to thy soul, whosoever thou art that readest the same. CHAP. VI The second Doctrine from the first Part of the Text touching the invincible force of the breath of the Spirit. Sect. 1. Doctr. 4. The work of saving grace is unconquerable. THe second point cometh next to hand, which may be propounded in these terms; That nothing can hinder the Lord from inspiring with his Spirit, that person whom he hath decreed sanctifying grace unto, when the time is come wherein he hath a purpose to regenerate him. Si ventum nemo cohibet quin quo vult feratur, quaento magis spiritus operationem nulla natura leges nulli corporeae generationis sins, nulla alia huiusmodi vis possunt cohibere, saith Chrysostome in joh. hom. 26. The Wind bloweth as it listeth: and who can hinder it, what mortal man can let it? When it floweth from the North , from the South Northward; when it bloweth from East to West, from West to East, what mortal power can cause it to cease? What humane authority can command it to turn into a contrary corner? Even so when the gales of grace begin to blow upon this man, that woman, in the work of regeneration, no power of man can totally frustrate, no malice of hell can utterly make void this work of the Spirit. Howbeit the cursed spite of Satan, and the corrupted will of man, have a kind of power to resist: yet they have no might to overcome the Lord, or overthrew the efficacy of his grace, so as to make him cease whether he will or no from regenerating the creature. Let this be taken for a truth from the Lord his own mouth; s Ezec. 36 27 I will put my Spirit into you, and will make you to walk in my statutes: mark it well, I will. Now, if the Lord willeth, if the Lord doth any thing, who can frustrate his will, who can hinder his work t Zanch. 2. col. 146. Deo autem aliquid volente, & faciente, quis ne illud ●at impedire potest? ? Wherewith accordeth that of the Apostle, Rom. 9 19 Who hath resisted his will? And our Saviour Christ speaking of his sheep (who feed and abide upon the Plains where the wind of grace hath a strong gust) saith thus, u joh. 10.29. No man is able to pluck them out of my hands. Now when grace is wrought in our hearts, then may we be said to be put into Christ his hands: and if nothing can pluck a Christian out of Christ his hands, * Domino volenti saluum faecere, nullum humanum resistit arbitrium. August. de Cor. et Gra. cap. 14. Object. Luke 13.34. nothing can pluck grace out of a Christians heart, or hinder grace when the Lord breatheth thereinto. But against this truth (perhaps) will some object that exclamation of Christ against jerusalem: O jerusalem, jerusalem, how often would I have gathered thee together, as a hen gathers her chickens under her wings, and ye WOULD NOT. From which words happily they will shape an exception thus; The will of the people of jerusalem did so strongly resist the will of Christ, that he could not convert them, as his will was: therefore the work of grace which GOD willeth to a soul, may altogether be frustrate, and made of none effect; and so that can be no good divinity which hath now been delivered. Amsw. To this I answer, by a dinstinction: The will of God is twofold; first, absolute and concealed: secondly, manifest and revealed. His absolute & concealed will whereby he doth whatsoever he pleaseth, cannot be resisted: but his manifest and revealed will, laid open in his word and by his Ministers, that hath been, is, and will be resisted, which latter is meant in that place: for this is that which Christ giveth them to understand, that he had opened his revealed will unto them, partly, by his own teaching, partly, by the preaching of his Disciples, and they despised it, abused it, would not be converted by it; and not that his absolute will was to convert them, but that the corrupt resistance of their unregenerate will did altogether nullify and make void the same: and therefore, whosoever shall object that place against this point, doth wrest that Scripture, and wrong this truth, that The work of Regeneration is invincible, unconquerable. Sect. 2. Use 1. Terror to those that oppose grace in others. This point cannot be more fitly applied (in the first place) then as a thunderbolt of terror, to those that go about to hinder the current of grace in their brethren; and who by all means possible seek to discourage them, when they are setting their faces towards the kingdom of heaven. It was the portion of the Israelites, as they were journeying towards that promised earthly Canaan, to meet with many enemies, open, and secret, who endeavoured to stop them, and stay them from coming thither: but all was in vain; thither they came at the last, and in God's due season, there as many of them arrived as God had purposed to bring thither. It fareth just so with the Israel of God in these days: when the blasts of grace are blowing them forward to the heavenly Canaan which is above, what opposition shall they meet withal? not only from native corruption within them, not only from the violence of professed enemies to the truth, without them; but also they of their own household will lift up the heel against them, the husband resisting the work of grace in the wife, the wife in the husband, the parent resisting the work of grace in the child, the master in the servant, one brother and sister in another, one servant & neighbour in another, and that sometimes by flattery, & fair speeches, sometimes by threats & menaces, sometimes teousnesse and holiness? Thinkest thou, that thou shalt ever prevail to cause those to forsake their good beginnings in Christianity, for whom the Lord hath broken in sunder the cords of Satan and iniquity? If thou so imaginest, thou art much mistaken: thou shalt never be able to bring those whom the Son hath made free indeed, into bondage again, though thou temptest and strivest until thy heart ache again. Thou mayest peradventure be a stumbling block unto them; and partly, by authority, partly, by austerity, partly, by flattery, thou mayest be an occasion unto them of trips and foils (that thou mayest laugh at them for the same, and bring religion upon the Stage to scoff at it): but, who shall have the worst of it at the end thinkest thou? either thou, or they? Not thou? Yes thou shalt. For the Lord will correct them with the pricks of conscience, that they may renew their repentance for their foils which thou hast caused, and that they may rise again (because God's work is unchangeable) but thou (unless the Lord be the more merciful) shalt be reserved for a future judgement, even that judgement which shall light upon the pates of them by whom offences come; which, what it is, let Christ himself tell thee. x Mat. 18.6 He that offendeth one of these little ones, better were it for him if a millstone were hanged about his neck, and he cast into the midst of the Sea. Is any one therefore that liveth in the same town with thee, that lieth in the same bed, that feeds at the same board, that harboureth in the same house with thee, but a little one of Christ, beginning now to step into the profession of religion, beginning to hear Sermons more carefully, to read the Scriptures more diligently, to pray more often, to frequent the company of the faithful, to forsake the society of the wicked, to affect and seek after the best things (whereas formerly he had no love to them, no delight in them) Woe to thee, and a thousand woes, if thou goest about any way, either by fair means, or foul, to dishearten or seduce that person, thou wilt one day curse the time that ever thou didst it. Oh that this could sink into the thoughts of those wicked parents, graceless masters, irreligious husbands, that deny their wives, their children, their servants, that time and liberty for hearing the Word, for prayer to God, for sanctifying the Saboth, and such like holy Exercises which God doth require, and they do desire. Oh that it could but settle in the meditations of those governors, which abuse their authority, to the praise of them that do ill, to the discouragement of them that do well. And I could hearty wish it might effectually work upon the conscience of every child of Belial, that scoffeth at, that raileth upon, that setteth against, that seeketh to seduce any one, in whom the fruits of grace have appeared already, or now at length begin to appear. Poor souls, they know not what they do; foolish persons, they go about one of the vainest and vilest things that can be; and the greatest fruit they shall reap of this endeavour, is but wrath piled up for themselves against the day of wrath. Howsoever they may be snares to hypocrites, who were never sound at the core, to seduce them, and make them appear in their colours (the blood of which hypocrites also shall be required at their hands) yet such as are rightly sanctified, and sound illuminated, shall they never be able to pluck out of the hands of Christ. Now tell me, thou Doeg, thou Rabsh●kah, thou Ishmael, thou Saul, thou Herod, thou Fox; is it not a vanity of vanities, a frantic madness to set against the Lords work in his own children; when thou mayest as soon pull the Sun out of the firmament, as grace out of their hearts, and command the wind to cease blowing in the air, as the Lord to cease breathing in the soul which he hath a purpose to save? Whosoever thou be'st then that hast done the Devil service in this kind, be amazed at thy folly, be humbled for thy vanity, and learn to take heed of this Satanical art of opposing: or else, as now the word of terror doth meet with thee; so at the last, the thunderbolts of vengeance shall seize upon thee, to thine everlasting overthrow and confusion. Sect. 3. Use 2. Comfort to the faithful. Secondly, here is a ground of comfort, to those that are Saints by calling; and as to all of them in general, so especially to those in whom the inspirations of grace have lately breathed: and to them do I principally intent this, First, to weak Christians. because they have the greatest need of it, being not so well able to defend themselves (by reason of their infancy in grace) as stronger Christians are, when they meet with such temptations, as they are usually set upon with at their first conversion. I am not ignorant, how that in the first work of humiliation, after the slavish terrors and fears of hell and torment are passed (which are as it were a preparative to true sorrow in the Elect, howsoever they are otherwise to the reprobate) when I say they are passed, and that same grace of filial fear comes in, and when the Spirit of God, by the means of the Law, layeth open to the understanding, what sin is in its * A reprobate may see sin in the effect of it, which is punishment, as Ahab did: but only a true penitent beholds it in the nature of it, that is, as it is an anomy to the Law of a loving God nature, as well as in its effect (to wit) a breach of the righteous Law of a gracious God, and hath caused him more to sorrow for sin as it is sin, then for sin as it procureth punishment: I mean more, because he hath grieved so merciful a Father, then because he hath deserved hell torment; and so consequently hath brought him earnestly to desire strength against his corruptions (as, godly sorrow and an hearty desire to forsake sin go together.) When (I say) the spiritual youngling is brought thus fare, then comes Satan upon him (as with many other) so with this temptation, of buzzing into his ear an impossibility of ever getting victory over his lusts, & strength to walk with God. Thou shalt never overcome thy corruptions (saith he) thou shalt never attain unto that faith, zeal, love, unto that measure of holy care to walk in an holy course, that thou dost desire, and therefore it is in vain for thee to grieve so much it is to no purpose for thee to strive so much, thou shalt fall to thy old secure bias again; and though now a passionate and melancholy fit hath possessed thee, thou shalt grow to be as secure and hardhearted as ever thou wert before. Thou canst not shift it. Seest thou not thine own deceitful heart against thee? seest thou not the world against thee? seest thou not thy wife, thy husband, thy parents, thy master, thy brethren, sisters, fellow servants, friends, enemies, and all in the way to hinder thee? how canst thou possibly get grace then, or keep it when thou hast it? Whereupon the poor Christian (being but a weakling, and too ready to entertain any hard conceit against himself) beginneth to droop, doubt and waver, and in a manner to subscribe to the temptation: by which means the poor soul is brought into such a labyrinth of distress, that it knoweth not which way to turn itself for ease and comfort, nor what to do to rid itself out of this perplexity. As an help therefore in these straits let this doctrine be thought upon by the fainting soul: & let it take occasion from the same to accheere itself, as well it may, having right so to do. Consider therefore (thou honest heart) that God's graces are unchangeable, his work of Regeneration is invincible: and where he beginneth to breathe, he will breathe though the while world say nay to it; though all the powers of darkness set against it. Doth the devil tell thee thou shalt never get victory over thy corruptions; never be better than thou hast been; never walk better than thou hast done? Believe him not: he hath been a liar from the beginning, and so he is still. I yield indeed thou hast a corrupt and deceitful heart that may easily outreach thee, and overreach thee; and peradventure thou mayest be troubled with a bad yoke-fellow, and the most of thy kindred in the flesh may be but men of the flesh, and carnal persons and canst look for no encouragement, but rather discouragement from them: if thou be'st in the condition of a child happily thy father may be against thee, or thy mother, or both; if in the state of a servant, thy master and governor; and thou shalt have many snares laid 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 believe, that because of these rubs and obstacles, the Lord must needs leave half or the greatest part of his work undone in thee? It is the Lords work to illuminate, to inspire, to sanctify, and nothing can make him give over: let the Devil roar, let the flesh rebel, let Rabshekah revile, let the world entice, let friends flatter, let enemies oppose (be thou but watchful and stand wisely upon thy guard) they cannot, they shall not frustrate nor nullify the breathing of the holy Ghost in thee. Wherefore, so long as thou hast this for thy refuge, yield not to the tempter; but let it be thy comfort, thy crown, thy rejoicing, maugre all the malicious suggestions that Satan seeketh to disquiet thy poor soul withal. Thou shalt get victory over thy lusts, be they never so strong: thou shalt walk in the ways of new obedience, by the grace of GOD enabling thee, though they be never so difficult. Tell me, Is not the want of grace, the chief thing which thou bewailest? Is not the possession of grace the principal treasure which thou desirest? I know it is, if thou be'st a true Christian: why, this is an evidence that God hath begun to blow upon thee, and he will perfect his own work in thee, and nothing shall command him to stay inspiring, no more than thou thyself canst command the wind to leave blowing, when it maketh a sound in the air. Wherefore be of good comfort, and take heart unto thee, and answer the Devil with this weapon, whensoever with this assault he shall seek to molest thee. Again, 2. Comfort and encouragement to a stronger Christian as the weak may fetch comfort from hence, so this may be propounded to the refreshment and encouragement of the stronger sort of Christians; the work of sanctification is unconquerable, nothing shall frustrate it, & thou that hast been trained up in the School of Christ, and in the trade of Christianity a long time knowest this, and hast proved it by experience, diverse and sundry ways, at diverse and sundry times: well, use the meditation of this matter as a sword and buckler in the times of thy temptation (for such times thou shalt see; even Paul himself must have a y 1. Cor. 12 7. prick in the flesh to buffet him:) and not only so, but joy in the Pearl which thou hast found. And seeing thou hast so long a time been baptised with the holy Ghost (which Hell itself cannot undo again,) do as the z Acts 8.39. Eunuch did whom Philip baptised, drive forward the Chariot of thy godly life cheerfully, and go forward in thy way rejoicing, until thou comest to a perfect age in Christ jesus. 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 Pass on now to the second part of the Text, which treateth of the sense and feeling that accompanieth the work of Regeneration in the regenerate, set down in these words; And thou hearest the sound thereof: Interpretation. so is every one that is borne of the Spirit. a Tolet. ad locum. Some here by the sound of the Wind understand the voice of the Spirit of God in the Scriptures; so that though the holy Ghost be invisible, in regard of his substance, yet he is to be heard speaking in the written Word: and the same Author saith, it is even so with those that are borne of the Spirit; the things that are within them, as their thoughts, motions, purposes, desires cannot be seen with the eye, yet the fruits of their virtues may be heard of amongst the children of men, and their gracious and wholesome speeches. But this cannot be the meaning; because (as hath been showed before) by Wind cannot be understood the person of the holy Ghost: and so the comparison can not be betwixt the Spirit, and those that are borne of the Spirit,; but betwixt the Wind, and those that are borne of the Spirit. Following therefore still the Metaphor of Wind, I fall to expound the words thus: [And thou] that is, thou Nicodemus, thou that art so ignorant in the mystery of regeneration [hearest the sound thereof] that is, the noise or sound of the wind when it bloweth in the air: This sound thou hearest with thy ears, though thou canst not see it with thine eyes, and so comest to know there is wind. [So is every one that is borne of the Spirit.] i So standeth the case with them that are regenerate, in regard of the work of the Spirit in them: though it can not be seen and comprehended with the eye of carnal reason, yet the spiritual sound that it maketh, and sense that it worketh inwardly in the soul of the regenerate, doth give testimony of the breathing of it. Sect. 2. The reason of the interpretation. That this is the meaning, it is plain, because it agreeth with the scope of this dialogue betwixt Christ and Nicodemus. For Nicodemus marvelling how it could possibly be true, That a man should be borne again; our Saviour bids him leave wondering at it: for though by his fleshly reason he could not see a possibility of the new birth; yet such a birth there is; perceived too by the effect of the Spirit inwardly working in those that have it, even as the wind is known to be, by the sound it maketh in our ears, though the substance of it cannot be seen with our eyes. The words thus explained, are a foundation for four principles of positive Divinity. 1. That to the eye of Reason, the work of the Spirit, and the doctrine of the new birth, is invisible. 2. Where the Spirit breatheth and regenerateth, there is a sense and feeling of it. is (I say) no matter of corruption in it, in respect of its own nature: wherefore, it being so pure in itself, it cannot be comprehended by a capacity and understanding so gross, as the carnal man's is. Reason 2. Secondly, the wind can not be seen, because it is not capable of colour. For colour being the object of sight, things only are seen by their colours: so the wind of grace cannot be seen by a carnal man, the doctrine of the breath of it seemeth strange to him, because to his reason there is no pleasant nor beautiful colour in it: he beholdeth more lustre and splendour, more beauty, more cause of contentment in riches, honours, preferments, parentage, yea in his bestial and Belial-like lusts, then in the things of the Spirit of God: and hence it comes to pass that he is so blind in the matters of heaven. Reason 3. To these two I may add a third: that light which should help the judgement to apprehend the things of God was extinguished by the fall of our first parents; until which be restored again, there can be no conceiving the mystery of Regeneration. But so long as a man is natural, that light is not restored: and therefore no marvel, if the point of Regeneration be a dark sentence and riddle unto him. For a man, to the end he may see things, must not only have the power or virtue of seeing, in the sensitive soul, and eyes as fit organs and instruments, for that seeing sense to use in the apprehension of colours; but there must be light in the air, either by means of the Sun, or a candle or fire. Which light if it be wanting all things are invisible to the creature, though it hath both the sense of seeing, and eyes to see withal: so in like manner though there be (as there is) in the unregenerate person a faculty and power to understand (because he hath a reasonable soul, and differeth from brute creatures) and eyes to execute that faculty; that is, the act of understanding because he hath a mind in that soul: yet the light of God's Image is wanting, which Adam lost; by the means whereof he must see into heavenly mysteries; and so long as that is wanting, he must needs be unable altogether to dive into matters of that nature. Sect. 2. Use 1. The meditation of this truth ought (first of all) to be a Motive unto the regenerate, to pity the miserable and wretched estate of all carnal and unregenerate persons. For (alas blind creatures) the Doctrine of the wind of grace, the manner of the work of grace is a riddle unto them: their mind is so blinded, their understanding is so darkened, that such Principles as these are Greek and Hebrew unto them. Yea, let the confluence of natural, moral, and artificial gifts meet together in them to conspire their perfection; let the motions of the celestial spheres, the course of the Sun and Moon, the influence of the Stars, the nature of beasts, the property of birds, the quality of trees, the virtue of herbs and plants of the earth, be never so visible unto them, never so well known of them, by their study and industry, in searching into the secrets of Nature; Yea, let them have a speculative sight of many things, which the Scripture openeth and revealeth: yet, so long as they are but carnal, the Doctrine of the wind of Grace, will be strange to them; yea, though they can talk and preach of it; and the efficacy of the work of grace altogether mystical, and enigmatical unto them; no more by the wisdom which they have to be perceived, than the wind, which is so thin a substance, so uncolourable a creature to be visibly looked upon & apparent to the eye of the body. And is not this a pitiful thing, a thing to be lamented, a case to be pitied? Oh Christians, pity them: you that have any knowledge of the Lord jesus, mourn for them. Out of question, it went to the heart of Christ jesus, to consider the gross blindness of Nicodemus; that a Master in Israel, a man of note and reckoning amongst the people, that such an one as Nicodemus was (who had read, or should have read what the Scripture showeth in the writings of g Psa. 51.7 David, h Ezek. 11 19 Chap. 36.25. Ezekiel, i Zac. 13.1 Zacharie & the rest of the Prophets concerning the force of corruption, the fruit of conversion, the power of sanctification) that such an one (I say) as had Moses and the Prophets to inform him in these matters, should be so ignorant, so unlearned in the point of Regeneration, that he could not see a possibility of being born again. This (no doubt) moved our Saviour much to compassionate his condition: for so much k Chemn. in Harm. 357. one affirms of Christ in expounding the tenth verse of this Chapter, Art thou a master in Israel, and knowest not this? Which words (saith that Author) are not spoken by Christ, so much to upbraid him for his ignorance as to pity his blindness. Now, did the Lord Christ thus? Let the same mind be in us that was in Christ jesus: and that such a number should walk in the valley of darkness; and should be so ignorant in this great mystery in these Halcyon days of Light and Grace, when the point of regeneration is so opened and insisted upon; and should be so unacquainted with it as if they had never heard it discoursed upon all their lives; & that they who are able to talk of it should be no better practitioners of the fruits of it (nay, be wholly to seek in the power of it, notwithstanding their historical knowledge of it;) let it move our hearts, pierce our souls, and stir up in us a pitying affection to their ignorant condition: and the rather too, because such simple souls (having nothing else but the corrupted eye of carnal reason to look upon spiritual things withal) abuse holy treasures, are in a miserable case, and neither see it nor bewail it. Sect. 3. Use 2. Admonition. Secondly, is the work of Sanctification, and the doctrine thereof invisible to the natural man? let this serve as a caveat unto us, to take heed that we do not fathom the counsels of God made known in his word, by the measure of our own wisdom; and that we measure not that which is spoken of the Spirits working, by the rule of our carnal reason. For if we do, it will prove a rule that will mislead us, it will be an eye that will deceive us. If we search into the nature of the breathe of Grace, with such a light as that is, we shall but seek in the dark; and, like the Sodomites at Lot's door, grope, and not find. Let our reason therefore stoop to God's rule, and our wisdom submit itself to his word, even against reason; that so being content to deny our own reason in the point of Regeneration, we may both speculatively understand it in the doctrine, and experimentally see it in the working. But alas, alas, this lesson lacketh Scholars, this admonition is not harkened unto, and yet never more need of urging it then in these days; the visible Church of Christ itself being so full of such persons, as will bring all Divinity to their own scantling, and with incredulous l john 20. Thomas will believe no more than they see, and will yield to no more than they can have reason for: and if anything be told them or taught them, which natural judgement doth not like of, it must be cashiered by them as false doctrine. Tell them of spiritual purification, of sound humiliation, of forsaking all sin, of embracing all virtue in the work of Regeneration; it is more than needs (say they) I will believe myself, I will yield to never a babbling Preacher of them all. Wilt thou believe thyself? do so if thou thinkest good; but in the mean while, I must tell thee the mischief of it: If the blind lead the blind, both fall into the ditch. If thy blind reason leadeth thee blindfolded from the truth of the Scriptures, because they are repugnant to the wisdom of the flesh, thou shalt be taken in thine own craftiness, and be in the pit ere thou art ware: and if thou wilt needs believe thine own light before God's light, thou art worthy to reap the fruits of thy foolishness. Touching the mystery of Regeneration, thou hast many Treatises extant, thou hearest many sermons preached. The breathe of grace in the work of Sanctification (thou seest) is the subject of this Treatise: something concerning it have 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 work of grace is not insensible. Having, in the former Chapter, handled the first point, In this I come to deal with the next, which is the most coessential with the Text, above all the rest, and thus it standeth; That howsoever to the eye of Reason, the work of Grace be invisible, yet in the soul of a regenerate man there is a sense and feeling of it. Our Saviour Christ telleth Nicodemus here, that it is with the breathing of grace in the heart, as it is with the blowing of the wind in the air; and though the substance of it cannot be seen with the eye, yet the sound of it is heard with the ear: even so, though man's wisdom as it is carnal, can not conceive the mystery of Regeneration; yet the work itself is perceived and felt by the regenerate person, by the effects it produceth and the spiritual sound it maketh in the soul. In the handling of this point, I will follow this method: first, I will prove it from Scripture and Reason; secondly, I will show what this sense and feeling is; thirdly, I will show how it is wrought; and lastly, make some Uses of it. 1. The doctrine proved. For the first thing, the point is easily confirmed from examples in the Word. In how many places of the Psalms doth David speak of the joy and gladness, of the satisfaction and fullness that God did put into his heart! as Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased, And Psa. 17.15. I shall be satisfied, when I awake, with thy likeness: Now can a man have joy of heart, and satisfaction with the brightness of God's gracious countenance, and have 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 soul shall dwell at ease: or as the Original hath it, Shall lodge in goodness. Now, can a man lodge in a sent to and obey those heavenly motions. 3 Working grace, is an actual renewing and changing of the mind, will and affections, from the power and dominion of sin, unbelief, ignorance, hardness of heart, crookedness of will, etc. to the rule and command of grace, in obtaining sound sorrow for sin past, true faith, Christian zeal, holy love, and the like. 4 Coworking grace, is that same continued aid and strength which the Lord giveth us to work out, and make an end of our salvation with fear and trembling. 5 And perfecting grace, is that will which the Lord gives us to stick constantly unto him, and to persevere in our regenerate estate and condition. This ground being thus laid, we must now understand, that suitable to these several graces, is the feeling a Christian hath. First therefore, when preventing & preparing grace breathe together (for many have the preventing grace, good motions to forsake such a sin, etc. which never have the preparing grace, but quench those motions, and altogether resist them) when (I say) therefore they breathe together, the soul hath a twofold sense and feeling; first of the burden of sin, wherewithal it findeth itself loaden; secondly, of the want, and excellency of grace, whereof it seethe itself destitute and void: for wherefore should the will and desires incline to those spiritual motions, to leave that which is evil, and to cleave to that which is good, but because it hath a sense of the ugliness and burden of the one, of the want and beauty of the other? The former feeling David had. r Ps. 38.4. My sins have taken such hold upon me, that I am not able to look up, and are as an heavy burden, too heavy for me. The later the woman of Samaria had, when she said; s joh. 4.15 Lord give me of this water: this is excellent water indeed, I never drank of such water. Secondly, when working grace breatheth an actual change in the soul; the soul 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 learn the way of obedience, and how good a thing to have an heart enlarged to keep God's Commandments, how weak a man is of himself, to shake off unbelief, distrust, security, to resist evil, and what a blessed thing it is to be set free from the slavery of his lusts, and from the bondage of those slavish terrors of hell and torment which he was wont to be troubled withal. Some such feeling as this is doth (I say) accompany working grace. Thirdly, when coworking grace breatheth, there is a sense, and experience of God's hand holding him up in the time of temptation, preserving him mightily against dangerous falls, strengthening him graciously to exercise the fruits of mortification and sanctification, raising him up when temptation hath foiled him; whereupon he feeleth in the second place his love to be increased, his zeal to be inflamed, his edge to go on in a righteous course to be sharpened, as knowing the Lord is ever at hand, ready to help and assist him: and whatsoever it be that is a quench-cole to his zeal, a cooler to his love, a blunting to his edge, he is very sensible of it. The Apostle Paul would never have broken out into this speech, and left it upon record in his own writings, Through Christ I am able to do all things, and t 2. Tim. 4 17 the Lord strengthened me, if he had not had a gracious sense and experience of God's co-operating and corroborating grace, strengthening him in the performance of the general duties of Christianity, and the weighty work of his Ministry. Lastly, when perfecting grace doth its office, he hath a taste and sight of the unchangeableness of God's love, assuring his conscience that the Lord will perfect the good work which he hath begun in him. Neither is he unsensible of those rubs which hinder perseverance, and he feeleth many bitter conflicts with temptations, telling him, that he shall not persevere; which when he overcometh, he rejoiceth hearty, and persuadeth himself assuredly, that nothing shall pluck him from his Saviour Christ jesus. For thus he reasoneth, and this sound doth the wind of grace make in his soul, Because the Lord hath given me a constant will, and an earnest desire to stand in the grace whereunto by justifying faith I had access, Rom. 5.1. therefore God's love will never fail me. 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 persuaded, 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 shallbe able to separate us from the love of God, which is in Christ jesus our Lord. And thus it is clear what this sense and feeling is which the holy Ghost effecteth in the regenerate soul, 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 means this sense and sound is wrought and made? This will be as manifest as the former, if we do but consider how the sound and noise of the wind cometh to be heard, and compare our present matter in hand with that. How the sound of the wind comes to be heard by man. The wind bloweth in the air, and maketh a noise there: the air bringeth the noise so made in itself to the ear: the ear having (by the curious skill of the great workmaster) an Hammer and an Anuile, as it were in itself, conveyeth that sound unto the brain, where the original and seat of the sense of hearing is; and by this means the sound is heard by the creature: The comparison. Even so the Spirit of grace breatheth the mind and voice of God into the writings of the Old and New Testaments (for all Scripture is given by inspiration w 2 Tim. 3.16 . The holy men of God spoke as they were moved by the holy Ghost. x 2 Pet. 2.21 ) The Scriptures being truly opened, and wisely applied by God's Ambassadors and Ministers, bring this mind and voice of God, to the ear of the understanding: the understanding (by the operation she durst be bold) to challenge Christ with his promise, of easing loaden sinners, and of satisfying Desires hunger, longing after righteousness. After this there is a certain whispering noise heard (as it were afar off) that there is a possibility of pardon for thee, as well as for an other: which sound at the first seemeth very doubtful. Therefore faith (still harkening to the sound that the Spirit bringeth to the understanding, through the air of the gospel) cometh by degrees (after many sharp conflicts which it findeth in itself) to hear a voice much like that of our Saviour's to the man sick of the palsy, a Mat. 9.2 Son, be of good cheer, thy sins are forgiven thee. Or to the woman's that came to him in the Phases house, b Lu. 7.50 Thy faith hath saved thee. Upon which (the Gospel still doing its office, in informing the judgement) The Spirit of God witnesseth with our spirit, that we are the children of God c Ro. 8.16. Upon this also joy beginnneth to have a kind of spiritual life and feeling in itself; and there is a great ravishment in the soul, and an admiration at the unspeakable goodness of God to so wretched a creature as I was; and it can not contain itself, but it must burst itself forth with the Song of the Church: d Cant. 1.2 Thy loves are better than wine. With this joy, next in order love (which is another of the affections) apprehends that same sweet sound; and she falls to bethink, how or which way she may show herself thankful for so great kindness: then the soul burneth with the fire of zeal, and wrestleth (the Gospel and word of grace still directing it) with every thing that may be an hindrance of obedience to the righteous Laws of this gracious Father, who hath done so great things for the poor sinner. And thus thou seest also, how this same sense and feeling of grace is wrought in the soul by the Law and Gospel. To come to the Uses. Sect. 4. Use 1. Confutation. In the first place, this Doctrine serveth to discover and discountenance the vanity of their conceit, who deem themselves to be such as have received the breath of grace, and yet never had a spiritual ear to hear the spiritual sound that it maketh, nor an heart to perceive the inward sense which it worketh in the powers of the soul. And thus three sorts of people do beguile themselves; profane livers, civil gospelers, hypocritical professors. First, 1. The opinion that profane persons have of themselves, confuted. as touching profane persons, notwithstanding their courses be so vile and notorious, that the heavens blush at their lewdness, that the earth can scarce brook their wickedness; notwithstanding, some that have no more but Nature in them, take notice of, and cry out against their outrageousness: notwithstanding drunkenness, whoredom, profanation of the Lords holy Saboths', lying, stealing, deceiving, monstrous pride, abominable cruelty, horrible covetousness and all fruits of unholiness before God, and unrighteousness to men, be their trade, yea sport, and pastime; yet (because their consciences are seared, and their hearts hardened) they will not be beaten down but that they have grace in them; and like saucy and proud boasters, they will not stick to advance themselves into the Comparative degree with the best Christians, making themselves equal with them; nay, place themselves in the Superlative degree above them, accounting better of themselves then of these Saints, thinking scorn that it should be said or thought, that any person doth go beyond them: These Professors (say they) what are they more than their neighbours? They are called Men of the spirit, and we are told, that none have the spirit of grace, but such as they are; but I would be sorry if I had not more grace in me then the most of them, and as much as the best of them all. wouldst thou so? Well, see thou be'st as good as thy word; be sorry then: for it is a most certain thing, that thou hast not as much of the Spirit as the meanest of them. I tell thee, thou comest behind civil persons in the portion of restraining grace, and therefore much more behind sound Professors in the measure of saving grace. If thou demandest mercifulness to the poor, close-fistednesse in good uses to be loathsome when the motion is to forsake covetousness? dost thou conceive swearing to be ugly, Saboth-breaking ugly, uncleanness, idleness, etc. ugly, when the motion is to leave dishonouring God's Name, dishallowing Gods Saboths', defiling thy body, misspending thy precious time? And when the Law of God doth lay open before thee those heavy judgements which the Lord hath threatened against these and the like sins, doth thy understanding apprehend these terrible sounds, and send them to thy affections, to stir up fear and sorrow in thee, and to make thee quake and tremble? Again, dost thou see the excellency of grace and goodness to be such, that for it thou couldst find in thy heart, either to forgo, or undergo, any thing that the Lord shall either take from thee, or lay upon thee, according to his pleasure? Seest thou such beauty in sobriety, that for it thou wilt be content to forsake both the hellish society and base familiarity of thy pot-companions; and rather endure to be hated, reviled, pointed at, jested upon by them, than still to associate them in that foul & enormous iniquity? Seest thou such beauty in the virtue of Chastity, that thou wilt every way endeavour to have the looseness of the flesh bridled, and kerbed whatsoever it costeth thee? Such beauty in the right hallowing of God's Saboths', that thou hadst rather part with thy profit, shake hands with thy pleasure, then accustom thyself to those wanton courses of gaming and idleness, to those worldly courses of travailing, working and worldliness upon the Lord's day, which formerly thou wert addicted unto? Perceivest thou compassion to the needy, just dealing with thy brethren, & the like, to be so beautiful, so needful, that with Matthew thou wilt rather come from the Seat of Custom, with Zaccheus offer fourfold restitution, than still to continue hardhearted to the poor, then still to oppress, defraud, extort, put to unlawful use for unlawful gain, cheat thy neighbour in contracts, covenants and bargains, which hath been a trade thou hast been much given unto? The like demands might I make in other instances: Doth the urging of the necessity, and the laying open of the excellency of these fruits of saving grace (out of the Word) make a noise at the door of thy understanding? and by the means of thy understanding, are they so conveyed to thy affections, that they do stir up in thee, an earnest desire to partake of the graces, and a resolute purpose to practise the duty, though it be with the undergoing of outward inconveniences, hazards, and hardships? Speak in the name of GOD, speak thou profane man; standeth the case thus with thee? Is such a kind of sense, and sight wrought in thee, as doth prohuce these notable effects? affirm it if thou canst: say yea to it if thou canst. If thou shouldst, thy lewd courses still lived in, would give thee the lie. Thou art a swaggerer still, and hast no purpose to be more temperate; thou art a breaker of Gods Saboths', and hast no purpose to keep them better; an usurer still, and purposest to be no other; an idle unthrift, and hast no purpose to be more painful; proud, and hast no purpose to learn humility; a swearer, and hast no desire to fear an oath. The Devil persuades thee they are profitable & pleasurable: and thou dost, and wilt still live in the same; hast thou this sense then which I now speak of? No, no. If thou hadst but a sense and feeling of the burden and deformity of thine enormous evils, thou wouldst strive to forsake them, whatsoever it cost thee: If thou hadst but a sight and taste of the goodness of those graces and virtues, whereof thou hast been so long empty, thou wouldst follow after them, with the hardest terms to flesh and blood. So long therefore as thou walkest on thus in thy lewd, proud, profane, unclean, malicious, covetous courses, thou givest manifest evidence against thyself, that thou art altogether void of the true sense of grace: and wanting the sense of grace, thou art without the work of grace. Cease thy bragging then of thine own goodness. Make no comparisons with the Saints of God (such comparisons are odious) thou hast no more part of the saving Spirit of grace then the Devil himself hath: and for all the good motions which thou talkest of, thou hast not one spark of the true feeling of the Spirits working; because those motions are not so fare cherished in thee, as to work thee to a reformation of thine open lewdness and profaneness. 2. The civil persons self-conceit confuted. And now ridding my hands of the profane person, I come to encounter with the civil: whom I fear I shall find as strongly wedded to his own fancy as the former. The Goliath of whose self conceit of having grace, if I may but beat to the ground with this stone, this doctrine, I should think myself happy in my slinging, and prosperous in confuting; And the more happy too, because I know that it is easier to convince a profane and notorious rebel against the God of heaven, then to remove a civil justiciarian from an high opinion of himself, if he be once settled upon the lees of his own supposed righteousness. Well then, in hope of some success from the Lord, I will heave at this mountain of his conceit, as the Lord shall give me help, and the point yield me leave. Hear him thus vaunting of himself; I pay tithe of all that I do possess. I never beguiled any man the value of a groat, I have ever been faithful in my promises, just in my proceed with men, a lover of my Church, no drunkeard, no swearer, no whoremaster, no thief, etc. (so that if the proud e Lu. 18.11 Pharisie and he were standing together in the temple, you could not tell which were the greatest boaster:) and what conclusion draweth he from hence think you? that Grace must needs be his inheritance, the Spirit must needs be his portion; as though Father, Son and holy Ghost were all pinned to his sleeve: and whosoever should say that he were not bad; and that the subtle serpent the devil, and thine own cozening heart do nothing else but play the sophisticating impostors and deceivers with thee, when they would make thee believe that thou art spiritually graced with inward sanctity, because thou art restrayningly endued with outward civility. Shall I close a little with thee, and like S. james in the case of faith, deal with thee in this case of grace: f jac. 2.18 Show me thy faith by thy works (saith he:) So say I, show me the breathing of sound grace in thee, by the sense and feeling it effecteth in the faculties of the soul. For, where the Spirit of grace is, there is a feeling of the work of it, sometimes afflicting thy heart with a sorrow for thy falls, sometimes affecting thy spiritual appetite with a vehement longing after the merits of Christ jesus, sometimes affecting thy taste with the sweetness of God's goodness, sometimes working thee to tremble as Habakkuk g Haba. 3.16. did. When the Law, through the ear of the understanding conveyeth the terrible sounds of judgement to the affections (sometimes causing thee to rejoice when the Gospel bringeth the sweet Songs of salvation to the soul, sometimes feelingly stirring thee up to be zealous in the ways of godliness, to be jealous of the baits to wickedness that are laid in thy way) when the word of spiritual exhortation, admonition, and counsel doth convey the sound of God's Precepts and Commandments to thy understanding, either by means of those Sermons which thou hearest, those books which thou readest, or that conference which thou hast with the servants of GOD; This kind of sense and feeling shouldst thou have (besides the hard and sharp conflicts with doubting coldness, worldliness (which I have spoken of before) if ever the Spirit hath effectually breathed upon thee. Chap. 3. pag. 39 Now answer me, hast thou this sense and feeling? Thou hast not, neither canst have, so long as thou art but merely civil. For, howsoever with profane ones thou mayest have good motions now and then, and with hypocrites mayest have certain flashes (the vanity whereof I shall discover by and by); yet with true Christians, thou hast no portion of true saving sense and feeling; and if no spiritual sense, no grace: For, where grace is, there is life (as hath been showed); and if life, than sense as well as motion and action. But, if thou wilt not be born down, but that thou hast spiritual life and sense; then I must entreat thee to prove that those fruits of righteousness, which thou so much braggest of, are grounded upon a sound knowledge of the needefulnes of them; and upon an hearty desire of honouring God by them; and that they are joined also with a conscionable care of yielding obedience to that which the Lord requireth in the Laws of the first Table, as well as in those of the second Table, because that GOD which commandeth the one, doth enjoin the other also: but this I am sure thou canst not prove. Thou art a good Church-keeper, because thou wouldst keep out of the Court, (though neither Court nor Counsel can prevail with some) thou keep'st thy word, because thou wouldst keep thy credit; thou livest quietly with thy neighbours, because thou thinkest it is good sleeping in a safe skin, and otherwise thou mightest be hated, and counted a troublesome fellow: thou fliest Stews, Taverns, and the like places, more to save thy body from diseases, thy estate from consuming, thy name from stinking then for any thing else: these by-respects, and sinister considerations rather sway thee in thy courses then the things which should sway thee. Thou livest civilly, and not so notoriously as the lewder sort do, for these carnal respects, rather than because thou feelest the Spirit of God preparing thy will to yield obedience unto God's Commandment sounding in the Word against open rebellion, and calling for outward reformation. Stop up thy mouth then thou civil person, and blush thou to say, that thou art truly gracious: do not think that thou hast received any more of the spirit, than an unregenerate person may possibly have. For, for all thy civil honesty, thou art with h Act. 8.23 Simon Magus in the bond of iniquity, until in some degree or other thou comest to feel grace work in thee, (through the good means which thou enjoyest) either to thy sound humiliation, consolation, zealous reformation, for conscience sake abstaining from evil, and careful confirmation for conscience sake inuring thyself to that which is good; obeying hearty, readily, cheerfully, sincerely that which is commanded by God, as well in the first Table, in hearing, reading, meditation, conference, prayer with thy family, household instruction, etc. as in the second Table, in living quietly, dealing equally, carrying thyself civilly towards thy neighbour. By this time I might have done confuting, 3. Hypocrites deceive themselues. but that hypocrites and hollowhearted professors stand in our way, whom I am now to grapple withal: and why grapple with them? because they do not only intrude themselves into the company of true Saints, but also lay claim, without any right, to that very same possession of saving grace which is only peculiar to the Saints. For, because (having a promptness of capacity, a steady memory to conceive, and to keep the things which they hear, or read out of the Word) they have gotten a few smacks of knowledge, and have attained to an ability to discourse of the points of Religion: and because, with judas for gain, with jehu for glory, with the Pharises for praise, they do some duties, which true Christians do, pray peradventure sometimes with their family, give alms of their substance to the poor, afford (perhaps) 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 needs be sound Christians. But how much they deceive themselves, God knoweth, and this point showeth. For alas, what are hast, perhaps, a knowledge of the doctrine of faith, and therein of the object of faith, Christ jesus: but where is thy experience of the power of this faith; first, in leading thee to Christ for reconciliation; secondly, in accheering thy heart upon the finding of the Messiah; thirdly, in purifying thy heart from the filthiness of the flesh; and fourthly, in provoking thee to lament, as the Church did in the Canticles, when thou hast lost the sight of him? Again, thou hast (it may be) by attendance upon the ordinance of God, gotten some skill to discourse of the point of love to God and his Children, of hatred of sin, etc. but dost thou feel thy heart set on fire, with a desire of being obedient to God in all his Commandments, resolving to m 1 Kin 15.5 turn from nothing that he enjoineth thee, all the days of thy life? and purposing with job n job 9.4 to be content to receive evil at God's hands as well as good? Art thou inflamed with a love 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 worthiness of the person loved may occasion differing degrees in thy love): nay, findest thou a readiness to forgive and love thine enemies? feelest thou in thyself a dislike of sin in all persons; as well as in those that are near unto thee, as in neighbours that have no alliance with thee? Are thy affections thus moved? Is thy inner man thus affected? No, no, thou hypocrite: wilt thou dare then to encroach upon the prerogative of God's beloved ones, and lay challenge to the portion of saving grace? take heed what thou dost. The Devil is subtle: thine own heart is deceitful. Either get some sure testimony to prove the sense of grace in some sound manner to affect thy heart: or else I must tell thee as I told the profane and civil person before thee, that thou hast no grounds that the gales of Grace have savingly blown upon thee; when-as this must needs be granted for a truth, that in the Soul of the regenerate, there is a feeling of the spirits working, as well as in the ear of a man a sound of the wind, when it bloweth in the air. And thus (Christian Reader) have I had a cast at this vain conceit of having grace, altogether without the sense of grace (which is all one as if the Sun and light, life and feeling, fire and heat should be separated) and I have (to my power) bent the edge of this doctrine against it. And if in that which I have spoken, I have seemed too harsh, I must crave pardon: for, pity to the souls of such deluded creatures hath stirred me up thereunto. And to speak truth, never had Dion more cause of offering sacrifice to the gods (after the paganish manner of the Heathens) when he freed the Syracusians from the tyranny of Dionysius, Diod. Sic. libr. 16. than I shall have of praising the God of heaven, if through the means of this use of confutation, but one profane, civil, or hypocritical person may be freed and delivered from the bondage and slavery of so vain and erroneous an opinion. Sect. 5. Use 2. Comfort to the tenderhearted. Now, lest the children of the Bride-chamber should through the malice of Satan abuse themselves so much, as to place themselves in the rank of such selfe-deceivers, & so cast down themselves without cause by that which hath been spoken, I must bring in (as well 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 spiritual sense in the powers of that soul; then what singular cause of rejoicing hath that Christian that hath this sense and feeling! for he hath even the witness in himself, that Christ is his, grace is his, and the Spirit of the Almighty dwelleth in him. When therefore the word of GOD doth reveal unto thee the mind of God, either in the sounds of judgement, or the Songs of Mercy, out of the Law and the Gospel; feelest thou thy heart affected accordingly, sometimes with reverence, fear and trembling, sometimes with ravishment, comfort, and rejoicing? Art thou sensible of those impure thoughts that swarm in thy heart, of idle speeches that oft issue forth thy mouth, and Text: yet I dare say, it is not violently forced against the mind of the holy Ghost. For, seeing it hath pleased our Saviour, to compare the sense of the Spirits working to the sound of the winds blowing, I may safely infer thus much heerupon; If the sound of the wind be not always alike in the ear of the same man, but sometimes louder, sometimes lower than the feeling which grace effecteth in a Christian, must needs be sometimes more, sometimes less, and not at all times alike. Very evidently doth that same o Psal. 51.12. prayer of David make this point good, Restore unto me the joy of thy salvation; as intimating unto us, that the spiritual joy which he was wont to feel, was in a manner quite gone; yea so gone, that he craves the restoring of it again. Do we think that the feeling of the burden of his two sins, Murder and Adultery, was so great and vehement, before Nathan came unto him, as it was after he had been with him? Certainly no: the Book of the Psalms is plentiful in proofs of this kind. Had Peter (think we) who was a beloved Disciple of Christ, always the same feeling of the Spirits working? When he stood upon his own p Mat. 16. ver. 33.35 strength, and denied his Master, when he vaunted before Christ, Though all men forsake thee, I will not; he had not that feeling of his own weakness, which he had when he went out and r Mat. 26.75 wept bitterly, after his fall; neither did his soul hear the Law telling him how feeble he was in himself, at the one time, so strongly as he heard it at the other. He had not such a taste of the love of Christ towards his soul, when he was s 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 eternal life t Mat. 16.16 Lu. 9 20. , thou art the Christ the Son of the living God Neither did he so distinctly hear the sound of the Gospel, telling him of Christ his favour when he fainted upon the water u Mat 14.30 , as when he said, w Verse 28 If it be thou Master, command me to walk unto thee upon the water. What shall I speak of Solomon, a wise King, and a worthy Christian: can it be imagined that he had the same sense of the stirring of grace in himself at that time when his heart did turn after other gods, to work wickedness in the sight of the Lord x 1. Kin. 11 , which he had when he proclaimed so often the pleasures of the flesh, and the profits of the world to be Vanity of vanities, all is vanity? Many the like authorities could I allege, to ratify this truth, that the same Saints have not at all times the same sense and spiritual feeling. Reason 1. And why so? First, some grievous sin against conscience, may be the cause of it. This was it which took away David's feeling; for by his grievous fall, he weakened his joy in the Lord's salvation, & by that his offence he deprived himself of that sense of all his other graces which formerly he had. A Simile. For it fareth in this respect with the soul, as it fareth in respect of the Apoplexy with the body. The Apoplexy (which is a benumbing of the senses in the body) is sometimes occasioned by some violent fall or blow, which blow shaketh and bruiseth the brain, and causeth noisome humours to flow thither, to hurt the original of sense in the brain, so that it cannot convey sense to the members of the body, as it was wont: so a spiritual Apoplexy in the soul, is caused by some grievous fall & blow against conscience, which shaketh shrewdly the sanctified soul, and causeth such vicious humours (for, sin against conscience hath many cursed attendants waiting upon it) to flow thither, to fill the ventricles and powers of the same, as take away that spiritual sense of corruption to keep the soul humble, that spiritual sense of God's love to keep the affections fervent, and zealous, and to make the soul cheerful, which formerly it was wont to have. Reason 2. Secondly, it is possible for a Christian to be cast into a spiritual slumber and to be overtaken with some fits of security: and then no marvel if his spiritual feeling be not the same at all seasons. It is very probable that David was after a manner asleep in his sin, well-near the space of a year; all which while, he was not so sensible of his fall, as afterward he was, when the Prophet Nathan had been with him. Let the wind blow never so loud, yet so long as a man is asleep, he cannot hear it: and let the good Spirit of Grace breathe in a man; yet if he be sleepy, and drowsy, making custom 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 upon him) neither feel the sweetness 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 hear the winds noise, so well at one time as at another, because he may be more troubled with deafness, at one time, than another: so there is not only a spiritual drowsiness, but also a spiritual deafness, that many times doth oppress a Christian; A deafness either occasioned of spiritual choler, and distempered wrathful passions, or else of phlegmatic clammy humours, & sensual and worldly thoughts and desires; the mind being many times taken up (when it should give all attention to the Word) with thoughts of wrongs offered, or of some worldly profits, and fleshly pleasures: and hence it may come to pass, that (even where grace useth to breathe) the sense and feeling may be benumbed. For, (as we heard in the former Chapter) the word of God is an instrument of begetting this feeling in the soul: and therefore, if a Christian (when he is hearing of that) shall suffer either Satan, or his own corruptions to hammer the sound of wrongs, of profits, of pleasures upon the forge of his soul to hinder the entrance of the Word, his understanding can not so conveniently and profitably carry the sound of duty, comfort, promise, threatening and reproof, to his affections to work upon them as they were wont to be wrought upon. And if the joy or sorrow, love, fear, etc. be not so affected as they were wont to be; certainly, the spiritual feeling cannot be the same that it was wont to be. Sect. 2. Use 1. Admonition and comfort together to the children of God. As the former point was directed against the frivolous conceit of those that think themselves to have grace, though they never had one jot of the feeling of it: so this may be applied as a comfort and a Caveat to those that have gtace, that they take heed of objecting against themselves as altogether destitute of grace, because they have not ever, and at all times, the same sense and feeling. For if there be sometimes ebbings, and sometimes flow in the best Christians; then there is no reason why they should wrong themselves, by abridging themselves in their own thoughts of all right to the breath of heaven: nay, it is against reason they should so do. A needful caution to prevent mistaking I speak not this to dissuade any from renewing their repentance, when their own folly and security hath been the cause of the restraint of that sense: (nay rather, I persuade them to that) but to this end I speak it; first, that they may not esteem their estate desperate, and that there is no hope left for them to recover their former feeling again (which thing to make them believe, is one of the cunning fetches of the tempter) and so they may have comfort. And secondly, that they may not always measure Gods working by their present feeling and apprehension: as to think that God had never wrought, because always they are not so sensible of those joys which they were wont to have in the meditation of God's love; and evermore so sensible of their corruptions, as they were wont to be. For the Lord withdraws sometimes the taste of the sweetness of the spirit, to exercise the grace of the Spirit in the soul, that he may bring it to further perfection, and to try whether faith will be stirring in the time of danger to persuade the heart of the unchangeableness of God's love; and whether it will build upon his gracious promises, in the time of the greatest unlikelihood of fulfilling the same: and therefore detrude not thy self 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 eyesight at sometimes; and happily thyself mayest be in fault of this. If ever thou hadst the true sense of preventing, preparing, working, coworking and perfitting grace, it shall never utterly and wholly be taken away from thee. Thy folly may slake the degrees of it: but it thou be a Saint, thou shalt ever have enough to guide thee, and refresh thee in thy voyage to heaven. Why then wilt thou (O Christian) lay such heavy things to thy charge, as do not belong unto thee. * Sect 3. Look thou into thyself, and see what cause is in thyself that hath lost thee this feeling, and endeavour to have that removed: which is a duty, that in the second Use I may well persuade unto, as fitly streaming from this doctrine. Use 2. Counsel and direction together. For seeing it is possible for a Christian to lose his feeling, and not always to haue it the same; I think there is none will judge it a needless task for him that hath lost it, to seek the recovery of it by the removal of those evils, which upon trial he finds to be the cause of the same; and to stand upon his guard to keep it, while he hath, and when he shall get it again. Wherefore, Motive because there is a possibility to recover it. let no conceit of an impossibility of recovering it, hinder the Christian from this duty; for then the Devil hath what he would have. For howsoever (as y Hypocrates Aphor. lib. 2. Aph. 24. Physicians say) The corporal apoplexy, and loss of sense in the body, be impossible to be cured, if it be strong, and hath lain long upon the body: yet the spiritual Apoplexy of thy soul may be cured, if the sin which hath caused it be taken away. And though (happily) thou shalt not (as thou fain wouldst) attain unto that measure of heavenly sense that once thou hadst, yet thou shalt recover as much as shall be sweeter unto thy taste then the honey and the honey comb. Gird up thy loins then thou Christian, and play the man; sift, search, ransacke, and try all the odd corners and holes of thy soul to find out this Achan whatsoever it be, which is such an enemy to thy feeling. First of all therefore * Helps to recover lost feeling, or the spiritual apoplexy in Christians. findest thou (upon enquiry) any grievous sin against conscience to be the cause of it? bewail it heartily, confess it ingenuously before thy Sovereign God, and gracious father, whom thou hast offended by it, as holy David did; * 1. Help. z Psa. 51.4 Against thee, thee only have I sinned, and done this evil in thy sight: and withal, sue hard to the God of heaven, rap loud at the gate of heaven, and let not that gracious Hearer of prayers alone, until he hath restored thee to thy former joys again, and put that life and feeling into thy soul, which thou hast rob thyself of by thy fall. 2. Help. Secondly, if thou findest accustomed drowsiness and fits of security, or a sleepy cold humour in going about Christian exercises, to be the cause of it; entreat the Lord to direct the Physicians of the Word to deal with thee as the Physicians for the body deal with their Patients in the cure of that same soporiferous and sleepy disease called Coma; that they may administer sharp clysters of the Law to purge thee, with the sharp goads and needles of reprehension to prick thy conscience, and to pull thee violently as it were by the hair and the heart, with the hand of sound Doctrine, to rouse and awaken thee. And again, when thou art alone by thyself, use the most violent frictions and rubbings of thyself thou canst, by the private meditation and application of the severest terrors and threats against spiritual slothfulness, that thou canst meet withal. And beseech the Lord himself, that with the hand of his own Spirit, he would make whatsoever thou shalt so hear, and meditate upon, to fume up into thy brain, and to pierce to thy heart, to cut insunder those tough humours of pride, idleness, love of fleshly ease, and the like, which have been the causes of this slumbering and sleepiness in thee. Thirdly, 3. Help. if spiritual deafness hath been the means of the want of this feeling, thy meditations having been taken up with thinking upon injuries that such and such have offered, or the profits of the world, of the poverty of thy estate, and such like trifles, when the Word hath been preached unto thee; get the Lord jesus to open thine ears to his Word, to bridle the unruliness of thy affections, to stop up thy ears from listening unto such charms, and enchantments. And to remedy this deafness, it shall (besides) be good for thee to hold thy ears over water wherein wormwood and marjoram have been sodden together, Simile. that the vapour thereof may ascend up to the brain; I mean it shall be excellent for thee to have thy heart seriously occupied in thinking upon the bitter threatenings against fruitless hearers of the Word, and also upon the sweet promises that are made to such as attend diligently, and hear profitably; that so the meditation of these two particulars may make thee keep narrow watch over thy heart against those ordinary, uncharitable, vain, discontented and worldly motions which thou hast found by woeful experience to have caused thee to let slip many wholesome exhortations, admonitions, consolations & threats, which might have wrought upon thy affections, to the continuance of that spiritual feeling, which the Devil and thine own traitorous heart have bereft thee of. Thus, I say, if that spiritual sense be gone, which once thou hadst, get thy sin remedied (whether it be sin against conscience, drowsiness in thy profession, wandering of the mind, and dulness of apprehension and attention in the hearing of the Word) which hath been the cause of the same. And when thou hast thus recovered thyself, watch against all these evils, and occasions: beseech the Lord to continue this feeling in thee: Let zeal, wisdom and sincerity season all thy holy endeavours. Then thou shalt find, that though this sense be at times obscured in the ashes; by the special hand and providence of God, yet it shall be rather in wisdom to prove thee, then in wrath to punish thee. And still thou shalt have experience, that God is thy God, as well when thou feelest Nature resisting grace, as when thou findest grace controlling the sauciness, & subduing the strength of nature and corruption. CHAP. XI. The fourth and last Doctrine observable in the second part of the Text. Sect. 1. Doctr. 8. There are diversity of degrees in the feeling of several Christians. NOw followeth the fourth position (as the last from the middle of the verse) to be discoursed upon. Which standeth thus; That there is not the like feeling of grace in all Christians. There is as good a ground for this point from the Text, as for the former. It is with the feeling of Grace in the heart, as it is with the hearing of the sound of the wind. Some hear not the wind so loud as others, though it bloweth equally alike when both do hear it: so some feel not the work of grace in the same measure that others do, though the same spirit breatheth upon both. I will trouble you with no more Scriptures for this, then with that of Saint Paul 1. Cor. 12.4. There are diversity of gifts, but the same spirit: and if diversity of gifts, why not diversity 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 happiness in the kingdom of Glory. I know that there shall be enjoyment of the same felicity: but there shall not be the same enjoyment of that felicity, in regard of the degrees of it; According to that of the Apostle 1. Cor. 15.41. One star differeth from another in glory. Now if there be differing degrees in the taste of God's favour among the Saints triumphant in the kingdom of glory; I see nothing against it, but that it is so, and may be so, amongst the Saints militant upon the face of the earth in the kingdom of grace. Secondly, all are not of the same age Reason 2. in Christ; but they stand in a threefold difference: Some are Infants and new borne Babes in in Christ, as Peter calls them a 1 Pet. 2 3. ; or little Children, as john calls them b 1. joh. 2.1.18. . Some are of a middle growth, or young men, as the same c 1. joh. 2.13. Apostle styleth them. And others again are strong Christians, old men in piety, or Fathers in Christ, as he entitleth them d 1. joh. 2.13.14 . Now these several ages have their several feelings, new Christians in one measure, middle aged in another, Fathers in another. And amongst every one of these kinds, 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 capability which he hath given them severally. Reason 3. Thirdly, the Lord will have it thus, that Christians may see themselves to stand in need of help from one another; which they would not take notice of, if there were an equality of gifts, and equal feeling answerable thereunto. Sect. 2. Use 1. By this then in the first place we may see what answer may be made, what satisfaction may be given to those Christians, who call their estate in doubt, and make a question, Whether ever they had sound grace bestowed upon them, because they never had the same feeling wrought in them, which they hear to have been in others that are of the same profession, age, and standing with themselves; questioning, Whether ever their repentance was sound, because their humiliation was never so deep as theirs; Whether ever their faith was sound, because they have not attained unto the same steadfastness of persuasion in God's love, that strength against doubting, and that measure of spiritual joy in the holy Ghost, that their brethren have attained unto. To whom this is that which I will say (for their resolution) As there are diversity 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 have grace, though they cannot remember that ever they have matched such and such (whom they suspicion, whether ever it were true, because it hath not equalled thy brother's feeling, that is but a copartner with thee of the same grace? I do not deny but that it is good for thee to be jealous of thine own condition (and I would to God the hypocrite would but fall to make such questions) but yet take heed (thou that art a right Saint) that thou dost not grudge at God's wisdom in dispensing his gifts of this nature: if he hath given 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 find by these particulars. First, for thy humiliation (whether the Law hath been thy Schoolmaster, or the Gospel thy Tutor, to bring thee hereunto, for e Rom. 2.4 Gal. 3.24 both have an hand in leading to repentance): if that hath been true, first, thou hast had a sight of sin, as it is sin; secondly, thou hast seen thyself a condemned person for sin; thirdly, thou hast grieved for it; fourthly, thou hast grown to dislike it, and dost daily more & more; and fifthly thou forsakest it. Again, for thy faith, if that be true, than first thou hast seen no other name whereby thou canst be saved, but the name of jesus. Secondly, thou hast disclaimed, and renounced thine own righteousness. Thirdly, thou hast longed after Christ. Fourthly, thou hast either found him to thy spiritual comfort, or else thou hast a resolution that thou wilt not be satisfied until thou hast found him, and dost see thy sins pardoned in him; And thou longest with all thy heart for that same joy of Gods chosen, so much, and so often spoken of in the Scripture. If then thou hast these things in thee, in never so weak a measure, know thou that thy case is good, though thou hast not attained unto the same height and depth of them that other servants of God have, perhaps no elder in respect of the new birth than thyself too. Thou doubtest of thy humiliation: thou sayest, Why peradventure by the virtue of education and example, thou hast been trained up well is lacking one way, either in thy humiliation, or of faith, the Lord hath made good another way. Take that which thine is, and be thankful; knowing and persuading thyself, that thou shalt not miss of one inch of that measure of feeling which he hath laid out for thee. A Caution This have I spoken, not with an intent to flesh any hypocrite, or other person, that is frozen in the dregs of security; (for if any do so abuse it, the offence is taken, not given); neither to sing a Song of fleshly ease to the Christian himself, to make him slack his diligence in making his calling and election sure; but only to give satisfaction unto his wavering heart, when he shall doubt of the truth of his spiritual feeling when he compareth it with the feeling of others, whose measure in this thing is greater than his own. Sect. 3. Use 2. In the next place, this serves to condemn the uncharitableness of some in the Church of Christ, which call into suspicion the soundness of their fellow brethren, because (having been as long trained up in the School of Christ as themselves) they have not attained unto the same measure of feeling that themselves have. Which Christians, if they would well advice themselves by this doctrine, may plainly see, that they pass their bounds, & censure more tartly than they warrantably may. For if the wind, when it bloweth, is not heard by all alike that do hear it; why wilt thou measure another man's hearing by thine own ear, another man's graces by thine own feeling? Is there not diversity of gifts, and are there not different degrees in feeling? If thou be a Christian, thou darest not deny it. If then that grace or those graces which thou hast, be wrought in thy brother (whether the measure of his feeling be the same with thine, yea, or no) take heed that thou dost not entertain such hard & uncharitable conceits of him. If the fruits of the Spirit speak for him, do not thou speak against him, though the sense which doth accompany the work of mortification, and goeth: So is every one that is borne of the Spirit. The words apart interpreted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the words must first be enquired into. [But canst not tell:] In the Original this phrase is thus set down, [Thou knowest not.] Now to bring-in the diverse acceptions and sundry significations that this word Know hath in the Scriptures, were but needelesly to spend Time, and fill Paper, in this Text. This negative, Thou knowest not, or Canst not tell, is as much as the affirmative, Thou art ignorant. [Whence it cometh;] there is some little difficulty in this little word IT, whether it be to be referred to Wind, Quest. Answ. or Sound. And it may easily be answered, that it hath relation unto Wind, rather than Sound: and the reason is this; because Nicodemus could not but know, even by mere hearing, whence the sound of the Wind came, viz. from the Wind; though by mere hearing, he could not tell what corner the Wind itself comes from. So that this phrase, Whence IT cometh, may be turned thus, Whence that Wind cometh: yea, Object. but will some object and say, The cause of the Wind may be known; and a man may easily understand whence it cometh, both in respect of the supernatural cause of it, and natural. Is not the supernatural cause of it, God himself? The sayings of Moses declare as much: h Exd. 11.13 The LORD brought an East wind upon the Land, all that day, and all that night: and in the nineteenth verse of the same chapter, JEHOVAH turned a mighty strong west wind, which took away the locusts, and cast them into the red Sea. And in another place he saith, i Num. 11 13. There went forth a wind from the LORD, and brought Quails from the Sea. And by the Prophet Amos k Amos 4.17. GOD is called the Creator of the winds. Secondly, as for the natural cause of the wind, it is known to be a cold cloud meeting (in the middle region of the air) with such vapours as arise from the earth, according to that of the Psalmist l Psal. 135 7. ; He causeth the vapours to ascend from the ends of the earth, he bringeth the wind out of his treasuries, that is, out of the Caves and hidden places of the earth, where the Lord holdeth the winds as in a storehouse, to bring them forth thence according to his pleasure: So that, thus I say it may be known whence the wind cometh. True. Why then doth Christ here charge Nicodemus with such ignorance, that he did not know whence the wind came? Was he a Doctor in Israel, and had he neither Philosophy to know the natural cause of the wind, nor Divinity to know the supernatural? To this I answer, Answer to this objection. that the words are not to be understood of Nicodemus his ignorance in the cause of the wind, and whence it ariseth, as from the supernatural and natural original of it; but of his ignorance about the particular place, angle and corner whence this wind, or that wind cometh; implying, that he could not know whether it came from East or West, or North or South, only by hearing the sound of it: and so are the words to be understood. [Nor whither it goeth]: that is, Nor into what corner it will turn, how strongly, or how long it will blow, what a measure of sound it will rise to ere it ceaseth. [So is every one that is borne of the Spirit] This, at the first sight, seems to be a strange speech, being so to be applied as it is, I mean to the immediate foregoing sentence, Canst not tell whence it cometh, and whither it goeth. For, what? Doubt. can we not know whence the Spirit of regeneration cometh, or what it worketh? Doth not the Scripture tell us, that the holy Ghost proceedeth from the Father & the Son: and that m jac. 1.17 every good and perfect gift cometh down from the Father of Lights: and that the fruits of the Spirit, and the effects which it produceth are n Galat. 5 22.23 love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, & c.? Yes: why then is it said here, that it is with the operation of the Spirit in the regenerate, as it is with the wind in the air, not to be known whence it cometh, and whither it goeth? I answer; Solution. This phrase is here used, not to signify unto us, that the ways of spiritual men are unknown to those that where it will cease, or how it will cease, how strong it will be, how long it will blow before it will fall. So is it with the blowings of grace in the regenerate sometimes; though they feel the Spirit working in them, they cannot distinctly and directly tell whether the Spirit be the Author of it, yea, or no: and when they do know whence it cometh, and can tell that the Spirit is the original of it, they can not tell what measure of it they shall receive. From the words thus commented upon, two points of Doctrine do arise, i that the Spirit is sometimes felt working, and yet is not discerned to be the Spirit: secondly, That the measure of a Christians graces, is incomprehensible. CHAP. XIII. The first proposition handled out of the last part of the Text. Sect. 1. Doctr. 9 THe former of these wanteth not proof. For, that the Spirit is sometimes felt working by the regenerate in themselves; and yet is no more known by them whence that work cometh, than the wind by the bare sound of it can be known from what particular corner (whether East or West, etc.) it cometh, is as clear a case in Divinity as can be. It was the Spirit (no doubt) that moved Nicodemus to come to Christ; and it is very likely that he heard a certain secret sound within him, telling him, that Christ was an extraordinary teacher, sent from God, and that bade him come to Christ for instruction: yet Nicodemus did not know that this motion came from the Spirit of God. For if he had, he would never have wondered so much as he did at the speech of Christ, when he discoursed with him of the working of the Spirit in the hearts of the regenerate. Paul also (whose Story Saint Luke mentioneth o Acts 9 Compare the 3, 4, 5, and 6. verses with the 18. ) when he was cast down with the hand of God, so suddenly and violently (as he was travelling with Letters from the high Priest towards Damascus, against the Saints) had a strong and a strange work and himself into an Angel of light, telling the Christian, there is a thing like repentance, which is not repentance; like faith, which is no true faith? and by this means he drives the poor soul into such a quandary, that it can not distinctly tell whether the holy motions which it hath be but mere flashes of joy, of sorrow, or whether the holy Ghost be the author of them. Seeing then many saints are but younglings in piety, seeing the Devil seeks by all cunning fetches to blind their eyes, that they may not so plainly see the truth of their graces: we need not account it any strange point of Doctrine, To hold and affirm, that a man may have the stir of grace in him, and yet not at all times know that the holy Ghost is the breeder of them. Sect. 2. Before I come to the Use, a question must be answered, which is fitly occasioned by the Doctrine; and this it is: Quest. Whether a man may have the work of Conversion and not know of it at all? To this I answer Answ. negatively, A man cannot be converted, but he must needs know it, some way or other. And my reason is this: because Conversion is a change; and can a man be changed and not find an alteration in himself? Yea but then will some say, I contradict myself; unsay that which I have now proved. Not so. For though I say a man cannot be converted but he must needs know of an alteration in himself, yet may he be ignorant of the truth of his conversion for a time: to be turned he may find himself, but directly to know, and to say, I am truly turned by the work of the Spirit, he may possibly, not for a time; and herein he may doubt and waver: and though he hath received the holy Ghost to renew him; yet his condition may possibly be such, that he shall say, I am not yet renewed. But to be altered, and find no alteration at all in a man's self; I do not see what one Scripture doth warrant it. Yes will some say, There is Scripture for it. Object. For it is said of some q Acts 19.2. that were in Ephesus, who were Disciples, & of the number of Believers, that they had not so much as heard whether there were an holy Ghost, or no. For Paul said unto them; Have ye received the holy Ghost since ye believed: and they answered him, We have not so much as heard whether there be any holy Ghost. Now if such as believed, never had heard whether there be an holy Ghost, than it is likely that they never felt the working of the holy Ghost in their conversion; neither one way nor other. Answer. But to this I answer; first of all, that it is a bad consequent, to conclude, that because the Disciples of Ephesus had not heard of the holy Ghost, therefore a man can have no knowledge of his conversion, though he be converted. Answer. Again, besides this we must know that the holy Ghost is taken 3. ways in the Scriptures. First, it signifieth the substance itself, or the person, of the holy Ghost, the third person in the Trinity; secondly, it signifieth the sanctifying and invisible gifts of the Spirit, which are conferred upon the Elect at their conversion; and thirdly, the visible spiritual gifts, which Christ bestowed upon the faithful or some of them, in the Primitive Church. Now, in this place of the Acts is neither meant the person of the holy Ghost, nor the invisible sanctifying gifts of the holy Ghost. For it had been a most absurd thing for Paul to have esteemed those as such as had never known whether there were an holy Ghost or no, or regenerating gifts of that holy Ghost yea or no, who were Disciples, who had received the Baptism of that john which in his course of baptising had made mention of such a Spirit and of such gifts, when he said, r Mat. 3.11. I indeed baptise you with water to repentance, but there is one that cometh after me, who is stronger than me, he shall baptise you with the holy Ghost, and with fire. It had been an absurd thing (I say) for Paul to have doubted whether they had known of such a Spirit & such gifts: in neither of those two senses is the place therefore to be understood; but it rather is to be meant of the visible gifts which in those times Christ did pour down upon his Church. Concerning such gifts therefore Paul asketh the Disciples of Ephesus, whether they had received them, yea or no; as, the gifts of tongues, and prophesy. And concerning such gifts, they answer Paul also, We know not whether there be any holy Ghost: we never heard whether ever Christ gave any such visible gifts unto his Church, as the gifts of tongues and prophesying are. So that from that Scripture no such matter can be gathered, that it is possible for a Christian never to find a change in himself, and yet be changed. For if a man be converted by the Spirit of grace, he may know an alteration in himself, though he cannot so presently understand that that change in himself is the right change, and such as the holy Ghost produceth and causeth; and though at sometimes (as the Doctrine showeth) the spiritual feeling which he hath within him, cannot so directly be comprehended to come from the Spirit, as at another time it is, and may be. The Use followeth. Sect. 3. Use. To teach the children of God when they have any feeling in themselves, and know not whence directly it is, to go and inquire at the word of God, at the Priest's lips which preserve knowledge, or at the mouth of some faithful brother; and to compare their present sense with what that word revealeth, and to open their case plainly & faithfully to such a Minister or such a brother, telling them how it hath been with them, or how it is with them, either in case of sorrow, joy, etc. entreating them to acquaint them with evidence from the Word, whether the grief which they are sometimes overwhelmed withal, or the comforts that they are at other times accheerd withal, be such as are fruits of God's sanctifying Spirit. For, seeing there may be such a feeling in a man, and not known by him to come from heaven, nor whence indeed; I think that it is very necessary for him to make such an enquiry as I am now persuading unto. Even as a man therefore that heareth the noise of the wind abroad, that he may know in what corner it lieth, from what Angle it cometh, whether from the East or from the West, etc. So when thou hearest a kind of spiritual sound in thyself, blowing, either roughly to humble thee, 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 heaven; as Philip said to Nathanael in another case, s joh. 1.46 Come and see: So say I to thee in this, Go and see, search and try, consult with the book of God, with the Ambassadors of God, with the Saints of God, whether what is in thee be of that quality which the Scriptures declare to be in them that are sanctified; & whether it hath the regenerating Spirit for the original and fountain of it. 1. Is it Desire that is set a work within thee, to request and seek after the favour of God? Search and try whether some outward extremity that thou art in, or some external casualty thou art like to fall into, doth stir thee up to this seeking: or whether the sweetness of Gods love accounted by thee better than life itself, as it was by David, doth allure thee to it, Psal. 63.3 so that thou couldst be content to forgo all the pleasures of this life, patiently to bear whatsoever the Lord inflicteth upon thee (if he seethe it meet) that thou mayest obtain the light of this his loving countenance. 2 Doth grief seize upon thee, doth sorrow smite thee for sin committed? See & look, whether the punishment due, or the deed that is done against so good a God, do most trouble thee. 3 Feelest thou the affection of love to stir in thee towards the Almighty? Look out and see whether it be not rather with Saul for the kingdom, with Achitophel for honour, with judas for an office amongst the twelve, with Courtiers for advauncement, with Scholars for preferment, then with David for holiness which thou seest in God deserving love at thy hands; then with a dutiful child for the special and spiritual goodness of God in Christ jesus, resolving to love him though he whippeth thee, to trust in him though he killeth thee, to obey him though he takes away his outward benefits from thee. 4 Is it joy and gladness that springeth up in thy heart? Examine and try whether acquaintance with worldly friends, countenance amongst great ones, command amongst mean ones, credit amongst all, riches, authority, dignity, hope of great posterity and the like, be the ground of that joy; or whether the preaching of the Cross of Christ, thy sharing in the death of Christ, thy partaking of the graces of Christ, be the fountain & occasion of it. 5 Again, art thou moved at sometimes to be a little suspicious and jealous of the estate of thy soul; and whether it be with thee as it is and should be with a sound Christian? Prove and try whether thou thus fearest thyself only because thou wouldst far well, and have thy soul happy that thou mayest escape damnation (which a wicked man may attain unto;) or chief because thou wouldst do well, and have thy soul holy, that thou mayest be a sanctified vessel to live to God's glory, which none but the Elect can reach unto. In a word, whatsoever the inward move & feelings be which arise and make a noise in thy soul; that thou mayest not be doubtful, but understand with some certainty whence they come, compare those feelings with the like in the Scriptures: and if thou waverest about the foundation and wel-head of them, and canst not be resolved and settled concerning that, acquaint such with them as are fit to be thy teachers and directors in this case; and then thou shalt know in what corner the wind lieth, from what Spirit the motion ariseth, and so shalt find cause of humiliation or consolation accordingly. CHAP. XIII The second and last point from the last part of the Text. Sect. 1. TO draw to a conclusion, the last thing which I have to handle is ctrine, to encounter with that dangerous opinion of perfection in this life, first broached by those ancient heretics called Cathari, & since maintained by the Family of Love; as also with that gross 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, even the height and top of his gifts and graces, not only what they are, but also what they shall be. These errors I might stand to confute, but that I had rather leave that to the Schools, and deal with thee (good Reader) about certain duties whereunto I have a desire to persuade thee, with words of exhortation. Sect. 3. Use 1. Exhortation to a twofold duty: first imitation of the Saints. And first, that thou wouldst endeavour to imitate, and follow the best of the saints in the trade of grace. For if no Christian knoweth what measure of grace he shall attain unto, then what know'st thou but that thou mayst come near (if not over take) Abraham in Faith, josuah in spiritual courage, Moses in meekness, David in holiness, josiah in uprightness, Marry Magdalen in repentance, Paul in zeal, etc. only if thou wilt but imitate these holy Worthies in those worthy steps which they have trod before thee. Thou wishest, Oh that I could come near such an one, I would I could do as he doth; he is full, and I am barren: O how may I attain to some of that fullness which he hath! Imitate thou, but emulate not. Take heed that thou dost not envy him, but endeavour to follow him: thou know'st not what degrees thou mayest attain unto in time, thou mayest peradventure overtake him. And though haply thou canst not be AS he is for the measure of piety, yet thou mayest be like him (for the manner of sanctity) if thou settest his godly example before thee for a pattern, following him as Paul wished his u 1. Cor. 12.1. Corinth's to follow himself, even so fare forth as he was a follower of Christ jesus. And not only must one Christian learn thus to imitate an other, that they may overtake one another; The second duty exhorted unto in the 2. use, growth in grace. but also all Christians must learn to thrive and grow in grace (upon the meditation of this principle) not to go backward; for that is dangerous and fearful: not to stand still or lie down as Balaams' x Numb. ass did; for that is neither commodious 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 jesus. The Lord doth of purpose keep secret to himself, and hidden from his servants, the measure of their graces, that they may daily be growing, and continually endeavouring to have their spiritual possessions ever mended, never paired; that they may get strength by degrees, until they come to perfection: as the Sun from the first rising doth every minute increase, until it cometh to the mid heaven. Why do men of the world, from their first entering into worldly dealings, strive by all manner of ways to increase in wealth and riches, but because they will set no bounds to their estate, no period, which they resolve not to pass; neither will they learn to know any measure, beyond which they purpose not to go? And shall not men of the Spirit, from the first time of their conversion seek to thrive in those spiritual riches no limits whereunto the Lord hath set, until their earthly tabernacle be dissolved, and death maketh a separation betwixt the soul and the body? How do they look for the Garland, except they run forward? What hope can they have of the Crown of life, except they be faithful unto the death? If I had but a persuading faculty, I would vehemently urge this spiritual growth in the practice of piety, in the life of Christianity in these declining times, in this decaying barren age of the world. But Peter shall speak 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 up into him which is the head, that is, Christ, etc. Whose counsel I would entreat thee to follow, to hold fast and to increase what thou hast already received. Quest. But will some say, It is easier to say, Grow. then to show how to grow: bare exhortation berall Arts, that there was never a day passed over his head, wherein he did not either read something, or write something, or declaim; and out of doubt he 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 godliness; and their daily incomes of heaven's blasts would be larger than now they are. Unto God therefore (my brethren) I commend you, e Acts 20.32. and to the word of his grace, which is able to build you up, and to give 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 judgement. Help. 2 Secondly, prayer unto God, that he would lead us forward by his holy spirit, will be a means to raise higher the gales and gusts of this spiritual wind. In this practice we have the Apostles to go before us, who prayed and said, g Lu. 17.5 Lord increase our faith. And if their faith, than all the other graces which are joined with faith, and attend upon her. Thus prayed Paul on the behalf of the Philippians, that h Phil. 1.9. their love might abound. Thus prayed he also for the Ephesians, when he said; i Ephes 3.14.16 For this cause do I bow my knees unto the Father of our Lord jesus Christ, that he would grant 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 begun the good work, will perfect it: for the more frequent and fervent thy suits are for the augmentations of Grace, the better thou art sure to thrive in thy spiritual and holy courses. Thirdly, to love the communion Help. 3 and frequent the company of the Saints, is a way to be gainers, and a mean to increase the stock of true holiness. The more vapours are together, the longer and stronger are the winds like to be: and the more holy hearts are united together by the bond of holy society, the more occasion their times about things that tend not to edification, neglecting faith, repentance, & such necessary & never to be knowne-enough principles, they come at length to call their mother, whore, like impudent children: though they first received the graces they make profession to have, in her; yet they will not stick to slander her as a limb of the Romish Synagogue. And therefore I say I persuade not to such meetings; but I persuade to that which the Apostle doth: Hebr. 10.24 25 Brethren, forsake not the assembling yourselves together as some do; that ye may consider one another to provoke unto love and good works, and to exhort one another, in as much as ye see the day approaching. Children season themselves in profaneness, by their playing together. Profane men strengthen themselves in wickedness, by conversing together in Alehouses, Taverns, Brothell-houses, Theatres, etc. Papists in heresies, by mutual society: and shall Christians deprive themselves of this means to thrive and grow up in grace, by neglecting the society and communion of one another? God forbidden. If they do, that which the Prophet speaketh of the material temple, may be verified of them; k Hag. 2.3 Who is left amongst you that saw 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 be our care, not Help. 4 only to walk wisely and circumspectly, redeeming the time, as the Apostle adviseth l Ephes. 5.15.16 ; but also to be daily weeding our corruptions out of the ground of our hearts, with the weeding-hooks of Examination, and renewed Repentance; searching diligently what thistles grow at the bottom, what evils are most prone to please ourselves, in that we may daily grow into hatred with them, and cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, as the Apostle his counsel is m 2. Cor. 7.1. . For if day by day pass over our heads, and we seldom, or never search out our hidden sins, and summon ourselves for them before God's Tribunal, we may be so overgrown with security, lack of care, that our growth in sanctity will be hindered, our gifts of grace (to our sense at least) much impaired: even as land when it is sown, & corn when it is sprung up, for want of looking to and weeding, may be overgrown with noisome weeds, and unprofitable plants, to the great hindrance and grievance of the poor husbandman. Help. 5 Lastly, it will much avail us in this spiritual growth to keep our graces in exercise, and to put them to use. One good way for a Merchant or Trades-man to thrive in the world, Simile. is (if his markets be good, & the winds serve) to be continually in trading, and still to have the main stock going; Whereas, he which always spends of the stock, and tradeth not withal, may go down the wind, and soon prove a bankrupt. So for a man to have good gifts, good graces, and not occupy with them, nor keep them in exercise, shall be so fare from increasing his spiritual store, that he shall rather diminish and wrong it. Use limbs and have limbs, saith the old Adage. Use knowledge and have knowledge, use faith and have faith, use love and have love, use humility and have humility, etc. 1. Hast thou the grace of knowledge? practise the things which thou knowest: that only will make thee an happy man, as Christ intimates n john 13 17. : put thy knowledge to use, to glorify God withal, to inform thyself withal, to instruct, resolve, comfort, direct, persuade and edify thy neighbours withal. So shalt thou grow up in knowledge, beyond Papists, whose knowledge is all in contemplation; beyond hypocrites, whose knowledge is only in speculation; beyond heretics, whose knowledge is only in broaching dangerous opinions; beyond Sectaries and Schismatics, whose knowledge is all in raising contentions. 2. Hast thou faith? Let not her be idle, but let her do her perfect work by love; first, by meditating solitarily and seriously on God's love in Christ jesus, on the privileges of justification, sanctification, freedom from the bondage of corruption, from the punishment of sin, from the hurt of affliction, from the evil of temptation, share in the adoption and spiritual Sonship, and eternal inheritance of the weight of glory: secondly, by studying how to show thyself thankful to God's Majesty, obedient to his holy will, and serviceable to his people, and how to grow every day a more victorious conqueror over thy lusts. 3 Again; hast thou any spark of humility? put it to use also: how? first, by meditating on God's holiness, thine own vileness, another Christians goodness, whom it shall be good for thee (whatsoever thy gifts be) to think thyself inferior unto: secondly, by carrying thyself diligently in thy vocation, considering the Sluggard is wiser in his own eyes, than ten men that can render a reason: by behaving thyself lowlily in prosperity, patiently in adversity, when losses, and crosses, and indignities are offered unto thee, and do light upon thee. 4. Hast thou received any measure of zeal? set it on work; first, by being most severe against thyself, and strict against thine own sins, laying an heavier burden upon thyself then upon others, being most censorious and Eagle-eied at home: secondly, by disliking sin in thy dearest friend, making Cockneys of never an Absalon and Adoniah of them all; hating evil in wife, in husband, in children, in brethren, kinsfolks and nearest acquaintance that thou hast: thirdly, by opposing (if thy place, God's honour, do call thee to it) the sins of the mighty: fourthly, by seasoning thy tart admonitions with the spirit of compassion; that when thou dost reprove, thou mayest rather fall-cut with the sin in an holy indignation, then with the person in a furious and unbridled passion. 5. Again, is it the grace of love which thou hast? Let it be operative as well as her fellows: set it a working, to the profit of thy brother, in body, in soul, in goods and good name, showing most kindness where there is most goodness; even for God's Image sake, for the Lord jesus Christ his sake. In a word (to shut up all) whatsoever the talon be which thou hast, hide it not in a napkin, as the unprofitable servant did: but occupy withal until thy Master come to judgement; and thou shalt find that this holy Usury shall bring thee daily a greater income of perfecting grace, than the Usurer's hundreds (lent out unlawfully, and sent abroad so theevingly) can bring in to him yearly of perishing trash. These rules have I laid down for thy direction how to thrive and grow in grace; which is a duty that this point doth urge upon thee. No Saint militant upon earth can certainly tell what degrees of grace he shall attain unto, than which neither more nor less he shall have. Which rules if thou wilt improve, and carefully follow, thou shalt (I assure thee) be no loser. And though thou canst not follow them without sometime, some pains, some cost, some struggling with thy corruption, some denials of thyself in things very pleasing and contenting to Nature: Yet the wages will recompense the work; the gain will countervail, yea exceed the cost. For, by this means thou shalt (in despite of all the powers of darkness) still be thriving and growing to perfection, until thou comest to that fullness of measure which the Lord hath laid out for thee; so as at the time of thy dissolution thou shalt be able with the Apostle (that worthy Proficient in the School of CHRIST) confidently to say with a comfortable heart; o 2. Tim. 4 7.8. I have fought a good fight, I have finished my course, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but to them also that love his appearing. To Father, Son, and holy Ghost the Fountain, Mediator and Inspirer of Grace, be all honour, glory, and thankes for ever, Amen.