Sect. 2. Vſe.And wherefore ſerueth this, but to prouoke and ſtirre vp euery Chriſtian to reade to himſelf a profitable Lecture out of the Booke of the creatures? and not to content himſelfe with a meere gazing and looking vpon the workes of God, in the heauens, the earth, the waters, fruitleſly, and vnprofitably, as the greateſt number doe; but to be led by the ſame, to ſet his heart on worke, by diuine meditation, and his tongue in ſpirituall conference, according to what hee ſeeth or conſidereth in thoſe workes.Motiue 1. from gods glorie. Doth not the appearance of Gods glory, in theſe creaturs, call for this duty at our hands? Serue not the variety, the beauty, the proportion, the forme, and the ornament of theſe creatures, to ſet forth and declare the praiſe of his wiſedome, the glory of his power, the honour of his goodneſſe? and according to that of Paul Rom. 1.20. Are not the viſible things of God ſeene clearely, and his glorie ſhowne conſpicuouſly, in, and from the creation of the world? Are not we guiltie then of diſhonouring him, when wee ſhall but meerely looke vppon theſe things, as vpon a peece of paper that hath no letters? and from them draw nothing to our meditations for the good of our ſoules, and the benefit of others?2. Note: otherwiſe wee ſhew our ſelues fruitleſſe. See wee the Sunne ſo oft? bloweth the winde ſo oft? ſoundeth the thunder ſo oft? burſteth forth the lightning ſo oft? falleth downe the raine ſo oft? Behold wee the Canopie of the Cloudes, the luſtre of the heauens, the beauty of the earth, and yet learne wee nothing from hence? Oh how barren hearts haue we? How vnprofitable Scholers are we? It is much, that hauing beene ſet to Schoole ſo long, euen euer ſince our yeares of diſcretion, wee haue not yet taken forth one good leſſon out of this great booke, the vſe whereof, the looking whereon we doe ſo daily and continually enioy? What are they but Droans that flie about the fields, and gaze vpon the floures, and gather no hony from them? And what ſhew we our ſelues but a ſluggiſh cattell, a fruitleſſe people, when wee can bring no hony to our Hiues, no holy thoughts to our harts from the great Vniuerſe, to profit our ſelues, and ſweeten others withall? Philoſophers, Phyſicians, Aſtrologians haue all learned ſome thing from hence, though but heathen: and ſhall we, that profeſſe our ſelues Chriſtians, onely remaine vnprofitable?The duty vrged. Oh that wee could imitate the Bee which gathereth from the herbs of the fields, and floures of the gardens, foode for herſelfe, and honny for others: then ſhall we make vſe of euery creature of God; and from the ſame, gather ſuch Spirituall inſtruction, that we ſhall lay vp ſtore of wiſedome for our ſelues, & ſtore of counſell for others. Still therefore from the workes of creation, from the workes of prouidence, let vs meditate vpon ſomething of an high and heauenly nature.From the workes of creation meditate thus. Let the Sunne in the aire put vs in minde of the Sunne of Righteouſnes, that came downe from heauen: when we behold the light of it, let vs thinke vpon the light of grace in the worke of illumination: when wee feele the heate of it, let vs thinke of the warmth of loue, zeale, and other graces in the worke of Sanctification: when a cloud couereth it, & dimmeth the light of it, let vs thinke how the cloudes of ſinne doe cauſe the Lord to withdraw the light of his amiable countenance ſomtimes away from vs. Looke wee vp to the heauens? let the thought of the beautifull out-ſide of them leade vs to contemplate vppon the glorious beauty of the in-ſide of that third Heauen, the ſeate of the bleſſed. Looke we vpon the earth? let the growth of the Plants that be vpon it, the faireneſſe of the fading floures that doe adorne it, the withering of the graſſe, that in time is cut away from it, occaſion vs to meditate of the growth of grace in the harts of Gods children, of the fading proſperity of the men of this world, and of the vnauoydable mortality of all mankind. Behold we the lightning to breake forth with violence out of the cloud? meditate wee vpon the falling of Sathan out of the hearts of the choſen, by the power of the Spirit, and the preaching of the word. Is it the winde that we thinke vpon? let the conſideratiō of the lightneſſe of it bring to our thoughts the windy vanity of humane things, which wasIob 7.7. Iobs meditation: let the boyſterous violence of it, bring to our mindes, the ſodaine calamitie of Gods enemies, which wasIer. 18.17 Ieremies meditation: let the ſwift paſſage of it draw vs to thinke vppon the ſwift celerity of Gods Angels, which wasZac. 6.5 Zacharies meditation; and let the conſideration of other circumſtances obſeruable in the winde moue vs to meditate vpon ſome of thoſe things concerning the breathings of grace handled in this Treatiſe, or the like.From the works of prouidence mediate in ſome ſuch wiſe. Againe, let the Mariner vpon the Sea in his calmes thinke of the peace & tranquillitie in his tempeſts vpon the troubles and aduerſity of the ſhip of the Church on the Sea of this world. Let the citizen in the enioyment of his freedome, thinke how happy a thing it is to bee made a free-denizen of the new Ieruſalem. Let the husbandman, from the tillage of his ground, take occaſion to meditate vpon the ſpirituall manuring of his heart; from reaping his crop in the appoynted ſeaſon, vpon the great harueſt at the day of Iudgement, when euery one ſhall reape the fruit of his doings, whether good or ill. Let the rich man, vpon the thought of his full bags, vpon the ſight of his faire buildings, be led to contemplate vpon the durable treaſures of ſpirituall graces, vpon the vnſpeakable pleaſures in heauenly places, in the poſſeſſion whereof is ioy, and life for euermore. Let the poore man, when he conſidereth the courſeneſſe of his diet, the meaneneſſe of his cloathing, the hardneſſe of his lodging, the penury that he ſuffers in in his ſtate, the contempt that he meeteth with in the world, diuert his mind from diſcouraging thoughts, which from thence may eaſily ariſe; and ponder with himſelfe, how happy a thing it is (if he be a Saint) to ſhare with his Sauiour, in the pouerty of outward condition, and how much hee doth excell (if he be poore in ſpirit) a great number of great ones in the world, in that whereas they haue but their portion in this life, he hath an incorruptible crowne, an immortall weight of glory, layd vp for him in the heauens, &c. If in this wiſe our mindes be well buſied, our meditations well inured to an holy comparing of heauenly things with earthly, wee ſhall make a religious vſe of the naturall created and wiſe diſpoſed workes of God, to the edification of our owne ſoules; and our tongues will be the fitter to ſpeake of heauenly matters, to the capacity and commodity of our brethren, when we haue occaſion offered vnto vs to conferre with them (as Chriſt did with Nicodemus) about things of that nature.

Sect. 2. Vſe 1.The conſideration of which poynt ſerueth in the firſt place, to teach vs to wonder at the depth of Gods counſells, at the vnſearchableneſſe of his wiſedome, that ſuch a creature which beareth the repreſentation of ſo many diuers things ſhould be found fitting to reſemble the ſpirituall renouation, and new birth of a Chriſtian; that that which is aProu. 11 29 Hoſ. 12.2 ſymbole of vanity, ſhould reſemble that work which is moſt contrary to vanity; that that winde which is aIob 21.18. ſigne of the irrecouerable miſery of wicked men ſhould ſignifie thoſe graces which doe free the Elect from eternall miſery; that that wind which is a ſhaddow of theIſa. 41.16 violent force of wicked enemies againſt Gods people, ſhould repreſent thoſe graces which are as Shieldes and Targets vnto the Chriſtians, againſt all hoſtile attempts, and ſpirituall aſſaults of the enemies of their ſoules. Needs muſt this cauſe vs with the holy Apoſtle, in an holy admiration, to cry out and ſay,Rom. 11.33 Oh depth of the riches both of the wiſedome & knowledge of God! how vnſearchable are his Iudgements, and his wayes paſt finding out.

Sect. 3. Vſe 2.Secondly, this may well afford vs a rule of tryall, by which we may come to know,Examination. whether euer the Gales of Grace haue ſauingly blowne and breathed vpon vs, yea, or no: for if the Winde be a fit ſimilitude to expreſſe the myſterie of Regeneration, then from the properties of the Winde wee may come to diſcerne the properties of Grace; and ſo the regenerating worke of the Spirit of God, to ſee whether we haue it, or who haue it. Take wee a view therefore of the properties of the Winde: and as wee goe along, let vs compare withall, the properties and effects of the Spirit; and we ſhall haue markes and notes enow to iudge by of the worke of Regeneration.

Signes of grace. Signe 1. Purification.Firſt of all, the Wind is of a purging property: euen ſo the Spirit of God is of a purifying quality, & the one doth no leſſe cleanſe the heart, then the other doth purifie the ayre and the water. For this cauſe the holy Ghoſt is compared to fire;Mat. 3.11 He ſhall baptize you with the holy Ghoſt, and with fire: that is, with the holy Ghoſt which is like fire; and toEze • .1 Water that flowed out of the Sanctuary: which two Elements are of a purging and purifying nature. The one ſerueth to purge metalls from droſſe and ſcurfineſſe, and the other to cleanſe cloathes and veſſells from dirt and filthineſſe: which double reſemblance, what doth it ſignifie, but that the Spirit of God is a purger and purifier of the heart? which thing Paul giues his beleeuing Corinths to vnderſtand. For, writing to them of the worke of Sanctification, begunne in them, he tells them1. Cor. 6.11. They were cleanſed, purged, and waſhed by the Spirit of God. Wherewithall accordeth a worthy ſaying of an ancient and eloquent Diuine,Cypr. de S. ſancto, folio 32. abi gens inde quicquid tabidum eſt, &c. That the Spirit of God doth expell from the heart whatſoeuer is contagious, whatſoeuer is infectious: now how the Spirit doth purifie it, will appeare by the like. The Winde doth purge the water, by mouing and troubling it, and by ſtirring vp waue after waue, vntill it hath caſt vp the froth and ſuperfluous ſcumme of it vpon the ſhoare: and the Aire, it doth purge two wayes; firſt, by diſpelling fogges and miſts;How the Spirit purifieth. 3. wayes, both priuatiuely, and poſitiuely: Priuatiuely, 1 Ignorantiam fugando. 2 Impoenitentiam amouendo. 3 Concupiſcentiā ſubigendo. 2 Poſitiuely, 1 Mentem illuminando: 2 Poenitē tiam inſerendo: 3 Sanctitatem conferendo. ſecondly, by drying vp noiſome puddles, & ſtinking quagmires. For thoſe things which do ordinarily infect the ayre, are one of theſe two; either miſty vnwholeſome vapours, or noyſome and vnſauoury quagmires: by the remooueall of which two, the Wind doth cleere and cleanſe the aire: euen ſo the holy Ghoſt doth purge the ſoule three wayes; firſt, by diſpelling the ſpirituall fogges and miſts of ignorance and blindeneſſe, which darken the vnderſtanding: ſecondly, by troubling the conſcience for thoſe ſinnes which defile the whole man: thirdly, by drying vp that ſame ſtinking puddle of euill concupiſcence, and noyſome luſts, which haue their ſeate in the will and affections. The firſt hee doth by the work of Illumination, enlightening the minde with ſauing knowledge: the ſecond, by the worke of Humiliation, breaking the heart with holy contrition: and the third, by the worke of Mortification and Sanctification, rectifying the will with ſincere obedience, and the affections with holy deſires, heauenly loue, ioy, &c. So that, by all this wee ſee, that whereſoeuer the holy Ghoſt hath breathed grace, there is the worke of Spirituall purification wrought. Firſt, the minde is purged from ignorance, and is ſpiritually enlightened: no ſooner had the Spirit breath'd vpon Paul, but the Act. 9.18 ſcales fell from his eyes: and the Lord beginneth the worke of Conuerſion at Illumination; and when he firſt bloweth with the blaſts of Grace in vs, he beſtoweth ſpirituall eye-ſight vpon vs; hee enlighteneth vs to ſee what himſelfe is in his iuſtice againſt ſinne, in his mercy by Chriſt, to forgiue ſinne; he openeth our eyes to ſee our miſery by natute, to ſee the remedy of our miſery by grace. Vpon this ſpirituall eye-ſight, in the ſecond place the conſcience comes to be vrged and purged, the ſoule ſo troubled with a conſideration of being ouerwhelmed with this miſery, and (out of Chriſt) altogether deſtitute and depriued of that mercy, that it cannot be at quiet; one billow of ſorrow, one waue of griefe ariſeth ſo vpon the necke of an other, that there is no reſt that it can finde, no eaſement it can haue, no contentment can be giuen it, vntill the ſcumme and froth of all the ſinnes that euer it was defiled with, be brought to the ſhoare, and ſet vpon the ſcore of Chriſt Ieſus. Thou therefore, whoſoeuer thou art, that neuer hadſt the Lord Ieſus to anoynt the eyes of thy ſoule, that neuer hadſt thy minde enlightened, but art ſtill in Egypt, and pleaſeſt thy ſelfe in thy blinde and ignorant condition, that neuer ſaweſt ſo much of thy miſery, as hath made thee bewaile thy ſinfull and wofull eſtate, nor as yet haſt any care to ſeeke after knowledge, that thou mayeſt come to know thy ſelfe aright, & know Chriſt crucified, to the end thou mayſt come to repentance; dreame not thou that the guſts of grace are effectually infuſed into thy ſoule.

Againe, as the mind and conſcience is thus purged, where theſe guſts are, ſo likewiſe is the will purified from rebellion; and that crooked and knotty peece which before was ſo hard to be rectified and ſquared; that vntamed, heifer, which before was ſo vntoward to be broken and brought into any right frame, to yield vnto any counſell, wholeſome & good for the ſoule; when the Spirit comes to blow vpon it (though there be a kinde of reſiſting power in it) is made to bend which way the Spirit pleaſeth to encline to the wayes of life; inſomuch, that the creature ſhall with holy Dauid ſay, I am content to doe thy will O God.

Laſtly, as the Will from rebellion, the Conſcience from impenitencie, & the Vnderſtanding from ignorance; ſo if grace be wrought in thee, thy affections wil be purged from the droſſe of vnbeliefe, from the loue of earthly things,S. ſanctus carnaeles hebetat ſenſus, & conterit appetitus. Cypr. from the vanity of carnall and ſenſuall deſires; and like a man mortified and ſanctified, dead wilt thou be to the luſts of the fleſh, bringing them daily to the ſlaughter, and aliue to God through Ieſus Chriſt our Lord: and thoſe euils which formerly were moſt delightſome to the fleſh, will then become moſt burthenſome to the ſpirit. Thus I ſay where the holy Ghoſt hath regenerated, there is a purified ſoule: for doe wee thinke that ſo pure a gueſt as the bleſſed Spirit is, will come and take vp the lodging in a man or woman, and not caſt out the vncleane and impure ſpirits that he findes there at his comming. It is not poſſible, where that commeth and abideth, the blinde diuell muſt out, the proude deuill muſt out, the impenitent out, malicious out, couetous out, and all the Lucifers and Beelzebubs muſt auoyde the roome which he enters into, and giue way vnto his purifying blaſts. Can the miſts of ignorance, the puddle of concupiſcence, and that foule legion of luſts which fight againſt the ſoule remaine vndiſpelled, vndried vp, vndriuen away, where this winde bloweth? No, no: when grace commeth, light commeth, and it cannot but giue light; purity commeth, and it cannot but cleanſe; fire commeth, and it cannot but conſume and burne vp our corruptions. It pittieth my heart to think how people liue in their old ſins, and wallow in that ſame polluted bloud, which they drew from their fathers which were Amorites, from their mothers which were Hittites: I meane from perſons ſtayned with the guilt of Adams treaſon; whom they imitate and follow alſo, in the trade of tranſgreſſion, without the leaſt part of mortification, voyde of the meaneſt meaſure of Sanctification, and yet thinke themſelues to haue a ſhare in the worke of Regeneration: whoſe eyes I pray God open to ſee this deluſion.A needful caueat. I do not ſpeake of ſuch a purging as is euery way perfect in this life, as if none were breathed vpon by the Spirit, but thoſe that are purged fully from al reliques of ignorance, rebellion, corruption; for then none ſhould bee Saints, but thoſe that are in heauen: For howſoeuer this worke be perfect, in regard of the workeman (the Spirit neuer doing any thing imperfectly) yet, in regard of the perſons, in whom it is wrought, it is imperfect, becauſe mingled with corruption: neither dare I ſay, that thoſe are in no degree purified, that are not in the ſame degree purified with others; but this I dare boldly affirme, that that perſon, who hath attained to no meaſure of this purging (yea, not to ſo much of it as doth cauſe him to long for, and ſtriue after the perfection of it) the Spirit of grace hath not breathed vppon his ſoule. Though the beſt exerciſed wits can but know in part, the moſt faithfull heart but beleeue in part, the moſt penitent ſoule but repent in part, the moſt mortified and ſanctified perſon, but loue God, godly men, godlineſſe in part, deſire Gods glory in part, and but imperfectly ſet his heart vpon the beſt things; yet he that hath no part of ſauing knowledge, no meaſure of ſound faith, no degrees of godly ſorrow, ſpirituall loue, heauenly ioy, holy deſires; he hath receiued no part of the Spirit: and though happely he may haue ſome of the common gifts of the Spirit, yet no portion hath hee of the regenerating breath of grace, vntill the ſcales of ignorance, the cruſtineſſe of conſcience, the mire of concupiſcence, be driuen away, and dried vp in ſome meaſure or other, to the making of him a purified creature: take this for the firſt note.

Secondly,Signe 2. it is the property of the Winde, to make the earth fruitfull; for we ſee by experience, when it cometh from the South, it doth ordinarily bring raine with it, which watreth the ground, and cauſeth the graſſe, plants, and graine, to ſpring vp, and bring forth fruit in their kinde: euen ſo the Spirit of grace is very fructiferous; and whereſoeuer it breatheth, much fruit of holines & righteouſnes is brought forth: neither indeed can the man who is endued with it, be altogether barren of good workes, inaſmuch as whereſoeuer the Spirit is, there is faith, and faith ſheweth it ſelfe by workes. Hang a wet peece of linnen abroade in the ayre, and the faſter the winde dryeth it, the whiter it will appeare: and the more the Spirit drieth vp the ſpirituall moiſture of filthineſſe in the ſoule, the more white and ſhining will the life be in holy fruits, and in a blameleſſe and vnrebukeable walking. TheGe. 5.22 vprightneſſe of Enoch, the2. Sam. 15.28 holineſſe of Dauid, theIob 1 21 patience of Iob, theExo. 15.24.25 meekneſſe of Moſes, theLu. 19.8 iuſtice of Zaccheus, theAct. 10.2 almes and deuotions of Cornelius, theCap. 9.36. good workes of Dorcas, and the diligence of the Apoſtles: what doe all theſe ſhew, but that, when Grace is ſowne in the heart, holy and righteous fruits wil ſprout vp and ſpread foorth in the life. Wherefore, whereſoeuer the fruites are like the vintage of Sodome (vnſauoury, vngodly) and the workes, the vnprofitable workes of darkeneſſe, the heart muſt needes be empty of ſauing grace. And if any one be ſo vaine as to think a gracious heart and an vngodly life can ſtand together, I referre him to the iudgement of that graue and diuine Apoſtle, Galat. 5. where hee putteth aGalat. 5.19.20.21.22.23. BVT, a note of oppoſition betwixt adultery, fornication, laſciuiouſneſſe, idolatry, witchcraft, variance, drunkenneſſe, reuellings, &c. which he calleth Workes of the fleſh; and betwixt Gentleneſſe, goodneſſe, fidelitie, meekneſſe, peaceableneſſe, temperance, &c. which are workes of the Spirit. Neuer flatter thy ſelfe then: If thy conuerſation be irreligious, and thy carriage vnrighteous; thou proclaimeſt a totall vacancie and abſence of the regenerating Spirit; the property whereof, is to fructifie in an holy kinde whereſoeuer he bloweth: & that of Chriſt muſt needs be true,Iohn 15.5. Hee that abideth in me, and I in him (as euery regenerate one doth) the ſame bringeth forth much fruit.

Thirdly,3 Sign of grace. it is the property of the winde to driue forward. Let a ſhippe ſaile with the winde vpon the ſea, it ſpeedeth the faſter. Let a bird in the aire flee with the winde, her courſe is the ſwifter. Let a man vpon the ground walke that way which the winde driueth, and hee can tell what an help to haſten him forward it is: ſo when the bark of our liues is ſayling towards heauen (with the ſail of good) workes) which is the place whither the ſpirit driueth; this ſame winde of heauen will ſpeed this barke of ours forward ſwiftly, it will put life into our actions; inſomuch, that whatſoeuer good duty we take in hand, wee ſhall go about the ſame cheerfully and willingly, being ready to euery good work of piety towards God, of charity towards our brethren. Hence it is that the Pſalmiſt adjoyneth this Epithet Pſ. 51.12 Vphould me with thy free ſpirit. free, to the ſpirit of God: and wee vſe to ſay in our vulgar Prouerb of him that is nimble, actiue, and full of metall, He is all ſpirit. When this winde of grace had breath'd vpon the Macedonians, it made them ſo forward to miniſter to the poor Saints, that (as the Apoſtle teſtifieth of them)2 Cor. 8.2.3.4 There was a willingnes in them aboue their power. The people that contributed towards the building of the Temple that Dauid ſet vp,1 Chro. 9.6 offred willingly, and their hearts were to it, as the Text ſheweth. 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 vp his lodging in the temple of their hearts? When theſe guſts of grace blowe vpon the heart of a Miniſter, they will make him ſo nimble in his Embaſſady, that hee will preach the word of God2 Cor. 8 17 willingly. When they breathe vpon the heart of a Magiſtrate, hee willIer. 9.3 haue courage for the truth; vpon the heart of an hearer, he will be ſwift inIam 1.19 hearing the word of God. This winde did driue Dauid forward ſo faſt, thatPſ. 119 32 hee ranne the way of Gods commandements; and Paul ſo ſwiftly, that he did Phil. 3.14 follow hard, or preſs towards the mark for the price of the high calling of God in Chriſt Ieſus. What ſhall we ſay then of thoſe that goe ſo murmuringly and vncheerfully about any good and godly exerciſe [being as hardly drawne to it, as a Beare to the ſtake; ſo hard to be brought to a ſermon (eſpecially if it bee vpon any other day but the Sabbath, when the lawes of the Land awe them) ſo hard to be perſwaded to entertaine a good conceit of, to afford a good word, or to ſtand vp for the faithfull miniſters and ſeruants of Chriſt Ieſus; ſo hard to be drawn to maintain the worſhip of God in the places where they liue; to releeue the wants of the needy; to breake the bread of life diligently to their people, if they bee Miniſters; to adminiſter the rules of juſtice duely, if they bee Magiſtrates, and to execute the duties which belong to their places] What (I ſay) can bee thought of ſuch? certainly they giue ſhrewd ſuſpicion, that heauens blaſts in the work of regeneration haue not as yet breathed vpon them: for, if they had, ther would be more ſpirituall agility, more heauenly alacrity and readineſs to do good in them, then there is. The oyled door will open and ſhut without creaking: and the heart that is oyled with grace will bee enlarged to what good is, without grudging. Doth a boat that hath a fair winde, and a full ſtreame, ſtand in need of an haling line? and doth the winde of heauen (thinkeſt thou) blowe vpon thee whē thou muſt haue ſo many haling lines to draw thee, or elſe no good can bee wrung from thee? Wilt thou not worſhip God, but when the Sabbath cometh; not giue to the poore, 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 inconuenience may ouertake thee, and whatſoeuer thou doſt is done vnwillingly; and yet imagine that thou art endued with the Spirit? How dareſt thou thus controule the truth of Gods word which cannot ly?

I confeſſe indeed,A caution that the beſt of Gods ſeruants, into whom the Lord hath breathed the greateſt meaſure of grace, doe ſometimes feel themſelues more lumpiſh, drowſie and vncheerfull in holy ſeruices then they were wont to be, as (no doubt) Dauid did after his fall: but yet it is but at ſome times, it is not alwaies ſo with them. And I knowe alſo, that the worke of grace hath need to be helped forward by the vſe of means in thoſe that excel in vertue in this vale of imperfection, by reaſon of the remainder of corruption [as the boat (though hauing a fair winde) by the help of oares, in regard of ſom heauy burden that it may carry] yet go forward they do by the vſe of thoſe holy means, and they bewail their vntowardnes alſo. But that man that hath no heart at any time vnto that which is good, that laboureth not to ouercome his backwardnes, that laments it not, that ſtriueth not, that voweth not, that praieth not againſt it; vpon whom the preaching of the word, the perſwaſion of friends cannot preuail, to make him doe anie more then that which perforce is extorted and haled from him, either by the rigour of mans law, or the winde of vain glory; it cannot be truly ſaid, that the treaſures of ſauing grace are beſtowed vpon him: for, thoſe that are borne of the Spirit will not onely bring forth the fruits of the Spirit, but alſo with cheerfulnes and alacrity; accounting it their felicity to be imploied in the ſeruices of their heauenly Maſter.

Sect. 1.FRom this fountaine ſo opened (as it is in the former Chapter) two ſtreames of poſitiue Diuinitie do flow, to water the garden of God. The firſt is this:Doctr. 3. The Spirit of grace inſpireth grace, when hee pleaſeth, & where he pleaſeth. That the worke of Regeneration proceedeth from the will and pleaſure of God, to be effected and wrought in what perſons hee pleaſeth, at what time he pleaſeth.

The winde hath this libertie from the Creator, freely to ſpreade it ſelfe, ſometimes in one part of the aire, ſomtimes in another: And taketh not the Lord this prerogatiue royall to himſelfe, to infuſe the breath of his owne grace, ſometimes in one, ſometimes in another, as himſelfe pleaſeth? We ſhould attribute leſſe libertie to the Lord, then to the Winde, if we ſhould not yield to this. In the old Teſtament did the Lord breathe thus. For, thatGe. 5.24. Enoch, and 6.9 Noah, and 15.6 Abraham, Gen. 26. Iſaac, c. 32.24. Iacob, Gen. 39 Ioſeph, and the reſt of the Patriarkes in their ages and generations, were culled out from the reſt of mankinde to receiue the ſtamps of grace, and to be made new Creatures; whence was it, but onely from the will of the Almightie? Did not the Spirit blowe thus in the New Teſtament? freely working ſometimes vppon aMat 9.9 Mathew, ſometimes vppon aLu. 19.9 Zaccheus, aLu 7.48. Mary Magdalen, aIoh 1.41 42 Mat. 4.19 Peter, an Andrew, and a few beleeuing Iewes, amongſt ſuch a multitude of Scribes and Phariſes, Publicans and ſinners, that liued in the dayes of our Sauiour; And that hee did blowe vpon the heart ofActs 9. Paul, amongſt ſo many perſecutours whom hee might haue conuerted as well as him; that heAct. 16.14 opened the heart of Lydia, amongſt ſo many women whom hee might haue ſanctified as well as ſhee; that hee breathed grace into the ſoule of theActs 16 34. Iaylour amongſt ſo many cruell tyrants, whom hee might haue regenerated, as well as he, if his will had been ſuch: what doth all this note out vnto vs, but the liberty which the great Creator, Sauiour, and Sanctifier of the Church hath to inſpire grace in whom he liſteth and pleaſeth? Very pregnāt to this purpoſe is that of Paul, which he writes to his Corinths. For, ſpeaking of the diuers gifts & operations of the ſpirit he ſaith;1 Cor. 12.11 Al theſe doth one & the ſelf-ſame Spirit worke, diuiding to euery man as 〈 in non-Latin alphabet 〉 . Reaſon. he willeth, or pleaſeh.

The ground of all which is this; becauſe Gods will towards his creatures is otherwiſe then his will toward himſelfe. The things which he willeth concerning himſelfe, doth he wil of neceſſity (vt) he doth wil his owne 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 wil his owne 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 then the Lords will in willing the good of his creaturs, being free, either to wil, or not to wil 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 needes be a truth, that the wind of grace is at the Lords diſpoſing, to blowe with it ſauingly vpon what ſonnes and daughters of Adam he pleaſeth.

Sect. 2. Vſe 1.The conſideration of which truth ſerueth firſt of all, to lay flat on the ground all opinion of proper power and ſtrength in any man to worke any grace in himſelfe, or ſo much as of him ſelfe to incline thereunto. For if the Spirit breatheth where he liſteth, and the Lord onely ſanctifieth whom hee pleaſeth; then no man (be he neuer ſo mighty, wiſe, wealthy) can haue the breath of grace in himſelfe, or breath after grace for himſelfe, or breathe grace into himſelfe, without the inſpiration and operation of the holy-Ghoſt. Alas, how can that man moue ſpiritually to any thing that good is, from any thing that euill is, who is held hard vnder the bands, and tyed faſt with the cords of ſpirituall death, which cannot be looſed vntill the Spirit doth ſpiritually enliue him? How can hee ſee ſpiritually the ſecrets of the Lord, whoſe vnderſtanding is wholly darkned, and before the eyes of whoſe minde there are ſuch thicke ſcales of ignorance drawne, as can not be remoued, vntill the Spirit doth enlighten him? How can he elect and chuſe the paths of life to walk in of his own free pleaſure, whoſe will is ſo ſpiritually peruerted, that it cannot be reformed againe, vntil the holy Ghoſt vndertaketh to rectifie it? Now if neyther the minde of man can bring the leaſt meaſure of illumination vnto it ſelfe, nor the will of man the leaſt part of reformation to it ſelfe; what power can there be in man toward the worke of his owne conuerſion! Can the paper fix letters vpon it ſelfe without the hand and penne of a writer? Can the ayre giue light vnto it ſelfe, without the beams of the Sunne? Can we write the Lawe of God vppon our owne hearts, without the finger of the Spirit? Can wee receiue the light of grace, without the ſpirituall ſunne-ſhine of the Spirit? it is not poſſible: it is God that worketh in vs the will and the deede. Away then with that freedome of will to regenerate our ſelues, which our Aduerſaries doe groundleſly holde, and maintaine. Whereas they obiectObiect. that ſame ſpeech of our Sauiour, Iohn 5.6. to the ſicke man that lay at the poole of Betheſda, Wilt thou be made whole; and conclude from thence, that that man had a will to haue his diſeaſe cured before his healing: So conſequently a ſinner may haue a will to the curing of his ſicke ſinfull ſoule, euen while the diſeaſe of ſinne lieth vpon him, and while he remaines vnregenerate; Who is of ſo weake vnderſtanding, as not plainely to ſee the weakenes of this argument? Anſwer 1 For, what though it be granted, that the man which lay ſicke at the poole of Betheſda, of a bodily infirmity, had a will (as no doubt he had) to be cured of his malady, euen while the diſeaſe did raigne vpon him; ſhall wee therefore conclude, that we haue a power to will the healing of our ſpirituall wounds before grace be breathed into vs from heauen? God forbid. The poore Creeple that lay at the poole of Betheſda, though he lay vppon a bed, and could not ſtirre himſelf ſo nimbly and liuely as others that were in better health then himſelfe, yet he had life in him, and a feeling of his diſeaſe; and therefore well might hee deſire and haue a will to be healed. But a man that lieth in the poole of Beth-auen, in the gulph of iniquitie: ſo long as the diſeaſe of his ſoule lieth vpon him vncured, hee is ſtarke dead, hee hath no more ſpirituall life in him, then a blocke or a ſtone hath naturall life, he is vtterly voyde of any ſenſe or feeling of his diſeaſe: and how can hee then will the cure of it, and wiſh the healing of it.

Anſwer 2. Beſides, when Chriſt beginneth to deale with the ſinner about the cure of his diſeaſed ſoule, as hee did with that ſicke man about the healing of his diſeaſed body: And when hee asketh the ſinner by a ſecret voyce, and by his reuealed will in the Word, Wilt thou be healed of thy ſpirituall malady; It muſt be his Spirit muſt teach vs to anſwer, Yea. And when hee asketh that queſtion effectually indeede, hee doth encline the heart to deſire ſaluation. Which deſire therefore cannot be attributed to mans will willing it, but to the inſpiration of the holy ghoſt breathing this godly deſire into the poore ſoule. And therefore a dangerous and damnable opinion it is for any man to aſcribe that ſupernaturall worke of regeneration to the will of man, which proceedeth onely and freely from the will of God, who with his Spirit breatheth and bloweth where he pleaſeth.

Truely if this opinion ſhould be giuen way vnto,The danger of this errour. this miſchiefe would enſue hereupon. A man might be bold to goe on in ſinne as farre as he liſteth, and continue in ſinne as long as he liſteth, and eaſily conuert and turne him 〈2 pages missing〉 tied then to pouerty in eſtate? No, neither. For, as there are few of the richer ſort who are religious, but haue their ſoules as full of ſin, as their cheſts are of ſiluer: ſo, many of the meaner ſort are irreligious; beeing as miſerable in their ſoules, as beggerly in their eſtates. So that (I ſay) no perſon, place, conditton, can compell the Lord to ſanctifie his creatures: his free pleaſure is the ground of all: and out of euery nation, age, ſex, condition, hee draweth ſome to himſelf to fear his Name, to call vpon him, to do him worſhip & ſeruice, according to his owne bleſſed will. And therefore let no man boaſt himſelf in the multitude of his riches, in the number of his friends, in the depth of his humane policy, in the greatnes of his earthly pedigree, in the height of his dignity, nor in the ſeat of his authority. For, that God, who makes the winde to blowe vpon a poor cotage when he lets a Kings palace alone, can beſtowe grace vpon the poor begger,Stat pro ratione voluntat. when he denieth it to the great potentate. And no maruell: his will is his reaſon; and no outward priuiledges can conſtrain him to work but where he pleaſeth himſelf. Shall not hee that is Lord of all, haue the diſpoſing of all at his owne pleaſure? When therefore thou ſhalt beginne to queſtion in thy ſelfe, with the Lord, Lord why haſt thou receiued ſuch a poor one, and rejected ſuch a great one; ſanctified ſuch a ſimple and deſpiſed one, and left ſuch a wiſe man, ſuch a politician; conuerted ſuch a young ſtripling, and not wrought vpon ſuch an ancient father? why doſt thou impart thy gifts thus? why dooſt thou diſtribute thy graces thus? When (I ſay) thou ſhalt fall thus (in admiration of Gods wiſdome) to make ſuch an inquiry as this is; let this doctrin be at hand in thy meditations, to anſwer thy ſelf by. The God of heauen, with his gales of grace, bloweth and breatheth where he pleaſeth.

Sect. 4. Vſe 3. Exhortation to two ſorts.Thirdly, heere is matter of counſell & perſwaſion to be deriued from this doctrine, and that both to the regenerate and vnregenerate.

1 To the regenerate in a two-fold duty.The regenerate are to be perſwaded to a twofould duty; one to be practiſed for themſelues, the other to be performed on the behalf of others.

1 Thankfulnes for grace receiued.That duty which concerneth themſelues, is thankfulneſſe to GOD for breathing grace ſo freely and liberally into them: for, the more free the gift is to the creature, the more praiſe ought to be returned from him to the Creatour, who is the beſtower of the ſame.A fit Simile. Should a King beſtowe ſome Lordſhip or yeerly penſion vpon one of his ſubjects of baſe eſtate and badde deſert: if that ſubject ſhould not bee thankfull vnto his Soueraign for the ſame, he were worthy to be cri'd ſhame vpon; eſpecially too, ſithens the freedome of the Kings pleaſure, without any worth in himſelf, is the ground of the ſame. And ſhall the King of heauen, of his owne free will, for his own bleſſed pleaſure, conferre not onely an annuall penſion of earthly treaſure for term of life, but an incorruptible poſſeſſion of heauenly graces, vpon the ſinfull ſonnes and daughters of Adam, whoſe richeſt eſtate was ſinne and corruption, whoſe beſt deſert was hel and damnation; and ſhall they that haue their ſhare in this portion, be vnmindfull of this loue, vnthankfull for this fauour? God forbid. If there had been any thing in themſelues to haue compell'd the Lord to deal thus with them, will hee, nill hee; then, though they ſhould bee vngratefull, they were the more to bee borne withall: but ſeeing the Lords free will was the chiefeſt motiue, and his meer loue the maineſt reaſon, to induce him thus to breathe vpon them; now to cut him ſhort of his praiſes, not to render, or at leaſt, endeauour to render due thanks vnto his Majeſty, it is a very hainous and intolerable offenſe, not to be ſuffred, not to be endured. Wherefore thou that haſt thy minde enlightened with the grace of illumination, thy heart ſoftened with godly contrition, thy will brought into an Euangelicall ſubjection through the grace of mortification, thy affections into a ſpirituall temper and frame through the work of ſanctification; thou that bringeſt forth the fruits of obedience plentifully & cheerfully, grieuing for and praying againſt the many ſlips thou takeſt, and the ſpirituall ſloth which is ſomtimes in thee; thou that canſt ſtop thy ear againſt the voice of temptation, that canſt ſpeake to God by praier and ſupplication, that canſt ſpeake to men in religious diſcourſe, refraining thy tongue from euill for conſcience ſake, which is one fruit of pure religion: thou (I ſay) that haſt theſe euidences of the breathing of grace (which I ſpake of beforechap. 3 Sect. 3.) ſtriue thou to haue thy heart, lips and life, enlarged, opened and repleniſhed, with the praiſes of his holy Name. And the more thou conſider'ſt how freely theſe heauenly benefits come from himſelfe, without any merit (yea, notwithſtanding ſo many demerits) of thine own; the more forward be thou to be telling of his louing kindnes from day to day, the more zealous for his glory in his cauſe, and the more rauiſhed with the ſerious meditation of his ſingular bounty. And oh! conſider: he might haue left thee like a liue-leſſe & breathleſſe creature, as he hath many thouſands, but that his will and his loue did prouoke him to commiſerate thy wofull condition. If twenty or thirtie malefactours ſhould be in one and the ſelf ſame dungeon, where they could neither haue the light of the Sunne to accheer them, nor the benefit of the ſweet air to refreſh them; and one or two of them amongſt all the reſt, by the meanes of a friend (a ſtranger to them) ſhould bee redeemed from that bondage, ſet at liberty, and brought forth to partake both of the light of the gliſtering Sun, and the breath of the refreſhing winde: Oh how thankfull would theſe poor wretches bee to him that had procured them this liberty! what orations & narrations would they make of his kindnes! and no ſeruice would they ſticke at to doo him, when-as hee ſhould require it at their hands. And the more readily alſo would they do this, becauſe they know it was his meer pleaſure to redeeme them, rather then any of the other; whom he might haue made choice of as well as they, and left them in the dungeon ſtill. Now thou that haſt receiued grace, wert once a priſoner to the diuell, as well as the reſt of Adams poſterity, and wert chained with ſpirituall fetters in the dungeon of ſinne, where thou hadſt neither the Sunne of Righteouſneſſe to ſhine vpon thee, nor the winde of grace to breathe into thee. The Father of his owne free will ſent his Sonne: the Sonne came willingly himſelfe, with the holy Ghoſt, to diſſolue the workes of the diuell in thee, to looſen the boltes of ſinne for thee, to bring thee out of that ſame hideous and ſtinking dungeon, into the freſh aire, with the ſun-ſhine of grace to giue light to thee, with the gales of grace to blow on thee, when he might haue taken others, and left thee a priſoner ſtill. Now was his loue ſo great to thee, was his will ſuch towards thee rather then towards others, when as thou wert in the ſame condemnation with others? Oh let this ſtrike into thy heart, and make ſo deep an impreſſion in thy ſoule, that it may neuer be forgotten, that it may euer be remembred: & let it driue thee into ſuch an extaſie, that vppon thy awaking thou mayeſt with holy Dauid, and patient Iob (who had experience of the like mercie) breake out and ſay,Pſal. 8.4. What is man that thou art mindfull of him, and the Sonne of man that thou doſt thus viſit him? Iob 7.17 What is man that thou ſhouldeſt magnifie him, and that thou ſhouldeſt ſet thy heart vppon him? Lord, what am I that thou ſhouldeſt thus ſet thine heart vpon me, to viſite mee with the blaſts of thine heauenly graces, and make my heart (which was formerly a ſlie for vncleane diuells) a lodging and temple for the holy Ghoſt to dwell in? Lord, this is loue without paralell, this is mercie without compariſon; what? ſeemed it good in thine eyes (heauenly Father) to turne me and blow mee towards the Kingdome of Heauen, when (being blowne forward with the blaſts of that wicked ſpirit) I was going, running, poſting, flying to the kingdome of darkeneſſe? Needs muſt I loſe my ſelfe in the admiration of this loue,; and with the Pſalmiſt ſay,Pſal. 18.49 Becauſe thou haſt thus deliuered me from the hand of the violent, therefore will I giue thanks vnto thee (O Lord) and ſing praiſes vnto thy holy name. Thus (I ſay) let the praiſes of God bee in thy mouth, when the worke of his Spirit is in thy heart. And this is the duety which thou that art a new creature in Chriſt, art dayly to practiſe on thine owne behalfe.

2 Carenes to beg grace for thoſe that went it.Againe, as thou muſt thus be thankfull for what thou thy ſelfe haſt thus freely receiued; ſo thou muſt be a ſuter vnto Gods maieſty for the like mercie, on the behalfe of thoſe that want it: for thou knoweſt that they are no more able to work this grace in themſelues then thou thy ſelfe wert when thou wert in the ſame ſtate with them; and thou vnderſtandeſt by this doctrine, that it commeth from God alone: and the Philoſophers axiome is trueAriſtot. de cauſis. res recipiunt bonitatem in fluxam a prima cauſa. Things receiue their goodnes from the firſt cauſe of that goodneſſe. And the ſoule that is empty of grace, muſt receiue her preordained fulneſſe of grace from the Lord the firſt cauſe and fountaine of grace: and from that fountaine muſt thy prayers bee as a pitcher to fetch grace for thy brother; ſo farre foorth as precedent election maketh a poſſibility of ſpeeding.A caution Miſ-take mee not: I ſpeake not this as though I were of opinion, that the merit of thy prayers could deſerue grace at Gods hands for thy elect brother: but I only ſhew thee, what the conſideration of the freedome of Gods pleaſure, in breathing grace into his Church, ought to ſtirre thee vp vnto; and what loue and pitty to thy vnregenerate brothers poore ſoule ought to moue thee vnto, viz. to beſeech God (whoAct. 2.17 poureth his Spirit vpon all elect fleſh) that hee would bee pleaſed as freely to worke graciouſly in him (if it be his will) as he did in thy ſelfe at thy firſt conuerſiſion. This is that which the Lord would haue thee doe; neyther is hee any niggard of his grace vnto thoſe whom-to he hath purpoſed it from all eternitie. Hee is not like man: men when they haue done ſomething for others, they can not endure that the receiuers ſhould become beggers of the like kindneſſe for others; but they would haue them ſatisfied with that which they themſelues haue receiued, and let crauing for others alone. But it is farre otherwiſe with the Lord: it is his delight when they that haue beene blowne vppon freely with his grace, will become petitioners to the throne of grace for others, as wel as for themſelues; and chiefly for thoſe whom they haue neereſt relation vnto. It is that which he is pleaſed withall, when the ſanctified husband prayeth for the vnſanctified wife, when the beleeuing wife ſueth for the vnſanctified huſband; holy parents for vnholy childrē, holy children for vnholy parents; ſanctified maiſter for vngodly ſeruants, &c. Thou therefore, that haſt any whit of heauens breath in thee, do not onlie craue the encreaſe of grace in thy ſelfe (which is thy duty too) but alſo begge hard for the beginnings of grace in thy graceleſſe brethren; and (ſeeing Gods grace is as free from himſelfe to other elect veſſels of mercy as to thee) beſeech thou the Lord, to open the eyes of thine ignorant wife, to ſoften the hart of thine impenitent husband, to conuert the ſoule of thine vngracious childe, to infuſe grace into thy vnregenerate father, mother, brethren, friends, neighbours, maiſter, ſeruant, whoſe hearts are as yet ſwolne with the breath of Satan, and corruption: And as the Apoſtle his heartsRo. 10.1 deſire and prayer to God was, that Iſrael might be ſaued: So let it be thy hearts deſire and prayer to God, that they may bee ſanctified; and that with his ſpirituallCant. 4.16. North and South winde, he would blowe vppon ſuch dead Gardens; and that hee would open the bottells and ſpout-pots of his holy Spirit, to water ſuch dry and barren grounds, that thoſe floures may ſpring vp there, which haue their roote in Election, and that the ſweete ſpices of grace may flow out as freely from the holy Ghoſt to them, as to thy ſelfe. And theſe bee the two duties which the Saints haue to learne from hence: Firſt, to prayſe God for the graces which they themſelues haue, and to pray to God for the like graces on the behalfe of them that want them.The ſecond branch of the vſe of exhortation to the vnregenerate. Secondly, heere is a leſſon for the vnregenerate (who are altogether deſtitute of ſound grace) to learne: and that is, to giue all diligence to be effectually breathed vppon with this winde from heauen; and with holy Dauid toPſa. 132 4.5 giue no ſleepe to their eyes, nor ſlumber to their eye-liddes, vntill their hearts be a place for the God of Iacob to breathe in, and their ſoules an habitation for the Ark of the Lords ſtrength, and the worke of the Lords Spirit to reſt and dwel in. For if Gods wil be the ground of his worke of ſanctification in any creature, then they that are ſtill vnſanctified, are bound to an inceſſant vſe of thoſe means which the Lord hath appoynted to ſerue 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 our ſelues, nor ſo much as naturally wiſh or will it; yet, in aſmuch as the Lord hath made no promiſe to regenerate but by the vſe of meanes, wee muſt vſe that meanes, if wee would be ſpiritually breathed vppon. For that God who doth reueale his will of election by the worke of Iuſtification, & his will of iuſtification by the worke of Sanctification, doeth alſo declare his wil of ſanctification by the preſcribing of helpes to bring vs to holineſſe: which helpes wee muſt diligently and carefully vſe; or elſe, if the ſpirit neuer come to breathe vppon vs, the fault will be our owne, and our condemnation of our ſelues. Howſoeuer ſtill (I ſay) the worke of grace be the Lords; ſo then (I ſay) the libertie which the Lord hath to infuſe grace where he willeth, vrgeth a neceſſity of following thoſe rules which hee hath ſet vp for his Church to attaine vnto grace by: which rules and helps what they are, I will ſhew in order.

The firſt is a diligent attendance vnto the word of grace:1 Help to get grace. hence it is that the word is called the2 Cor. 3 8. miniſtration of the Spirit. We know that they which are left Executours to other mens wills, they muſt take vp Letters of Adminiſtration, by vertue of which they muſt enter vpon the goods of the deceaſed: ſo they that would take vp that Legacie of Graces, which Chriſt bequeathed to his Church in the promiſe of ſending his Spirit, muſt come to Gods Courts, and there take vp the Letters of Adminiſtration, by the meanes whereof they may take vp that portion of inheritance or grace, which Chriſt hath left for them.Acts 1.2 When the Apoſtles were in an houſe at Ieruſalem, where they heard a ſound like the ruſhing of a mighty winde: then did the holy Ghoſt ſit vpon them: So when wee are in the houſe of God to heare the found of his mighty voyce, in the preaching of the Word, may wee expect the breathing of his Spirit. It was at the preaching of Peter that the holy Ghoſt fell vpon Cornelius and his houſhold. Act. 10.44. It was at a Sermon of Paules when the Spirit opened the hart of Lydia Acts 16 14. When Ananias inſtructed Paul, the ſeales fell from his eyes, and hee receiued ſpirituall ſight Acts 9.17.. By the preaching of our Sauiour, many of the Iewes came to beleeue on him: with his word did hee cleanſe theMark 1.42. Leper,Ma k 5.42. raiſe the dead, Mar. 10 52. open the eyes of the blinde,Mar 9.26. Chap. 5.8 caſt diuels out of the poſſeſſed with them, in the daies of his fleſh: and by the means of his holy word, now publiſhed by his meſſengers doth hee cleanſe, with the water of grace, our leprous ſoules, quickening with the life of grace our dead hearts, open with the light of grace our blinde minds, and chaſe out with the blaſts of grace, thoſe ſame euill ſpirits that doe haunt and poſſeſſe our ſoules.

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 voyce in a powerfull Miniſtery, no more then the creaking of a lifeleſſe doore: the eſtate of ſuch perſons (I ſay) can not be pittied too much; for alas poore ſoules, by this contempt they debarre themſelues from the breath of the ſpirit. For, if amongſt thoſe that heare the Word diligently, when it is moſt ſoundly preached, there be but one ſort amongſt foure that get any more grace by it then the common gifts of the Spirit (which a reprobate may poſſibly attaine vnto) then let them neuer looke to obtaine the Spirit ſauingly, that contemptuouſly reiect preaching, as Papiſts doe; that negligently heare preaching, neuer but when themſelues liſt, now and then, at their owne leiſure, as profane Proteſtants doe. And if ſuch perſons remain in their vnregenerate condition, vntill they come to reape the fruit of it in eternall condemnation, whom can they blame but themſelues? What can they finde fault withall, as the cauſe of ſuch miſery, but the turning away their eares from hearing the Law? Suppoſe a man were in a cloſe roome, where through the vnholeſomneſſe of the ayre, he were like to be ſmothered, and might haue libertie to goe abroad into the aire, where the winde might reuiue his ſpirits; if he ſhould wilfully refuſe to come abroad, and partake of that refreſhment, and ſhould rather chooſe to keepe in that roome, were not hee worthy to be ſmotherd and choaked? Surely yes: how much more deſerue they to be ſmothered with their ſins, and choaked with the ſtinking ayre of their corruptions, who haue the word brought home, euen to their doores, and yet ſtop their eares againſt it? chuſing rather to ſnort vppon their couches, to ſit in the chimney corner, to prate by the fires ſide, to patch their cloathes (as many of the poorer ſort make that their Saboths worke) to play and game, to make bargaines, to trauell about their worldly buſineſſes, then to go to the houſe of God, where in the preaching of the word, the Lord doeth offer the worke of his Spirit, for the diſtilling of grace into the hearts of the Elect. Wherefore, whoſoeuer thou art that haſt beene either a contemptuous deſpiſer, or a negligent hearer of a powerfull Miniſtery, when thou mightſt haue had it; be humbled for this contempt, reforme this negligence, and now at laſt gather vp thy 〈2 pages missing〉 ceited in her own eyes: and thence it was that they were ſo ful of grace. Can the profane perſon get reſtraining grace, ſo long as in the pride of his hart he thinks himſelfe good enough? Can the ciuill perſon euer get ſauing grace, ſo long as he is puffed vp with a loftie conceit of his owne righteouſneſſe? Cā the hypocrit get ſanctifying grace, ſo long as he prides himſelfe in thoſe common gifts which he hath already? It is not poſſible. For, ſo long as men are ſwolne vp with a ſelfe-conceit of their owne excellency, with an haughty opinion of their ciuil honeſty, with a conceited thought of ſuppoſed ſanctitie; they can ſee cauſe neyther of complaining before God of their natiue filthineſſe, nor cauſe of praying vnto God for more holineſſe. And if they ſee no cauſe to doe thus, how can they long for grace: and if they neuer long for it, they can neuer haue it. Let the word therefore which thou heareſt be effectuall with thee to bring thee out of conceit with thine owne holineſſe, and learne thee to ſee and acknowledge, that thou haſt nothing in thy ſelfe originally, but natiue pollution; otherwiſe (though thou beeſt neuer ſo well eſteemed in the eyes of the world) Publicans and harlots ſhall ſooner enter into the kingdome of Heauen, and be blowne vppon with the winde of heauen, then thou ſhalt.

Thirdly, when the word hath done this notable good with thee,3 Help to ſanctification. as to bring thee to a baſe eſteem of thy ſelfe, in reſpect of the lacke of grace, then muſt thy heart be ſoftned, and moiſtned with the teares of contrition; and remorſe of conſcience muſt bee the thing which thou muſt ſtriue for. The ProphetEzek. 36 26.27 Ezechiel ſeemeth to intimate vnto vs, that the Lord, before he putteth his Spirit within vs, he taketh away the ſtony hart from vs.Iſa. 66.2 To this man will I looke (ſaith Iehouah himſelfe by Iſaiah) that is of a contrite ſpirit. The more moiſt the earth is, the more vapours aſcend out of it; and the more vapors riſe from it, the more windes blow vpon it: euen ſo, the moyſter our hearts are, the more tender our conſciences are, the more vapours of ſinne will the Sunne of righteouſneſſe draw vp to himſelfe in regard of guilt, by the grace of iuſtification; and ſo the more way ſhall be made for freedome from the reigne of ſinne in the grace of ſanctificatiō. Why were the Scribes and Phariſes ſo deſtitute of grace? but becauſe hardneſſe of heart did poſſeſſe them, and the ſpirit of ſlumber was vpon them; whereas Peters Acts 2 Conuerts, being pricked in their conſciences, did beleeue and repent to the remiſſion of their ſinnes, and ſanctification of their ſoules. And truely this muſt needes be an vndeniable truth; becauſe, that when the heart is tender and ſoft, it is like waxe, capable of the impreſſion of euery grace: then the preaching of the Lawe will worke vppon it to the producing of the grace of repentance, the preaching of the promiſes of the Goſpel will worke vppon it to the breeding of a liuely faith, the reuealing of the will of God concerning any neceſſary duty to ſaluation wil worke vpon it to the begetting of new obedience, the experience of Gods mercies will worke vpon it, to the effecting of the grace of loue, the meditation of Gods iuſtice and power wil worke vppon it to the engendring of an holy and ſonne-like feare: but where this ſoftneſſe and tenderneſſe is not, neither Law nor Goſpel, neither mercy nor iuſtice, nor any thing elſe will auaile, to imprint the leaſt ſtampe of any grace vpon the ſoule. And truly from the want of this it is, that ſo little grace is to be found amongſt the poſteritie of Adam in this laſt age of the world. Aske the Philoſopher why winds are not ſo common in the winter and ſummer quarters, as they are in the ſpring & the Autumne; and he will anſwer, that the cauſe is from the hardneſſe of the earth, beeing more bound with extreamitie of froſt and colde in the winter then in the autumne, and more parched with vehemencie of heate, in the ſummer then in the ſpring: euen ſo, aske the Diuine, what is the reaſon why the winde of grace doth not blow as well vpon the greater number as the ſmaller; and hee wil anſwer you, The hardnes of mens hearts is the ground of it: their hearts are frozen with the dregges of coldnes and ſecurity, and they are parched and dried with the heate of their Iuſtes, which hindereth all ſpirituall moyſture in them: and can heauens blaſts blow, ſo long as all ſuch moyſture is wanting vnto them? I confeſſe indeede, that when the Spirit beginneth firſt to breathe, it findeth the heart of the ſinner hard and impenitent: but yet I ſay that the Spirit neuer proceedeth vnto the vp-ſhot of Sanctification, vntill it hath prepared the heart by breaking and humbling it, and taking away the flintineſſe of it. Thou therefore, whoſe heart is ſtony, whoſe conſcience is cruſty, bewaile thy ſecuritie, lament thine impenitencie, and take thou no quiet vntill more remorſe bee wrought in thee: and euery check that thy conſcience giueth thee, for any good which thou haſt neglected, for any euill which thou haſt committed, quench it not, choake it not, repell it not. For if thou reſiſteſt when conſcience doth its office, thou indiſpoſeſt thy ſelfe to any remorſe, and thou occaſioneſt the powers of thy ſoule to be ſo hide-bound, that no ſpirituall moiſture of ſorrow for the lacke of grace can bedeaw thee; and how then can the winde of grace blowe vpon thee? Wherefore, vntill the word of Grace hath thus farre wrought vpon thee, to bring thee to a ſoft and broken heart; think thou, it hath don thee little or no good: for whom the Lord doth freely worke vpon to ſanctification, hee doth alſo bring to mortification, the ſecond ſtep wherunto is a ſoft and tender ſpirit.

Laſtly,The fourth helpe to ſanctification. prayer vnto the Lord for grace, is a notable meanes to obtaine it. For, as the LordPſal. 105. bringeth the wind out of his treaſures, ſo he ſendeth downe his Spirit, and euery good gift of the ſame from heauenly places: not by any locall mutation, as though the third perſon in the Trinitie did come from his throne of maieſtie; but by a ſupernatural operation and working in the hearts of the Elect; the will of the Father, in this worke, goeth firſt, the wil of the Sonne followeth that, and the will of the Spirit proceedeth from both:Non tempore ſed or dine. and therefore, ſeeing grace doth thus come downe from heauen, as the winde from the cloudes, wee muſt by Petitions ſend vp to heauen for it. Vnto this our Sauiour Chriſt doth encourage vs when-as hee ſayth,Luk 11.13. Your heauenly father wil giue his Spirit to them that aske him. But, will ſome obiect and ſay,Obiect. How can wee pray for the Spirit while we want it; when as wee cannot pray aright for any thing, vntill Anſwer 1 wee haue the Spirit? Whereunto I anſwer; Firſt, it muſt bee conſidered, vnto whom I ſpeake, to wit, to ſuch whom the Word hath preuailed withall, to bring them to a knowledge of the want of grace, and to remorſe of conſcience, becauſe of this want: now they that are brought thus farre, they are diſpoſed to pray for it; and therefore, to ſuch as theſe are very well may I ſpeake, as the Apoſtle doth concerning Wiſedom.Iac. 1.5. If any man lacke [that is, feeles the lacke of] wiſedome, and ſo conſequently of grace, let him aske it of God: Yea, and deſire God to giue him grace to call for it aright; and entreate others to begge the ſame thing for him. Againe, howſoeuer we cannot Anſwer 2 pray for the Spirit, vntill we haue the Spirit, yet we muſt pray for it, that we may aſcertaine our ſelues, that we are in the way to attaine it: for one of the firſt ſteppes to grace, is an earneſt deſire to bee made a partner of grace; yea ſuch a deſire as will not be ſatisfied vntill it hath it. And neuer let that man looke to bee breathed vpon ſpiritually, that hath not an heart to ſend vp ſighs and ſutes earneſtly to the God of heauen for his holy Spirit. As Mariners therefore, when they would haue a proſperous gale to driue them to the hauen, are wont to ſay, Blowe winde, blowe winde; ſo pray thou, Blowe Lord, breathe Spirit, oh breathe ſome heauenly blastes, ſome ſpirituall motions, ſome holy inſpirations into my graceleſſe, barren and empty heart. And let that be thy prayer which was the prayer of a Chriſtian father, and conſtant Martyr;Cypr. de S. ſancto, folio 32. Adeſto ſancte ſpiritus, ſanctifica templum corporis noſtri & conſecram habitaculum tuum, dignam te habitatore, domum compone, adorna thalamum tuum, & quietis tuae reclinatorium circundae varietatibus virtutum: ſterne pauimenta pigmentis, nite at manſio tua carbunculis flammeis, & gemmarū ſplendorib. &c. Come thou holy Spirit, ſanctifie the temple of my body and ſoule, conſecrate it as an habitation for thy ſelfe, make it an houſe fit for ſo worthy a gueſt to lodge in, beautifie it as thy chamber, beſet it as the Cabin of thy rest round about with the variety of all vertues, let it gliſter as thy manſion with ſpirituall carbuncles, and with the ſplendor of heauenly Pearles: cauſe the odours of thy gracious oyntments to perfume it within, and ſo regenerate and renue my heart, that it may be establiſhed in grace for euer. If in ſome ſuch wiſe as this thou wilt but feruently, faithfully and feelingly make knowne thy requeſts vnto the Lord, thou ſhalt finde, that that Spirit which deſcended vpon Chriſt in the ſimilitude of aMat. 3.16. Doue, and vpon the Apoſtles in the likeneſſe of clouen and fiery tongues Act. 2.3 at the feaſt of Pentecoſt, will come downe vpon thee, in the likeneſſe of a mighty wind, to purge and purifie thee, to renue and ſanctifie thee, and to infuſe into thee innocencie, wiſedome, zeale, faith, fear, loue and all graces in meaſure, needful for thy ſaluation. And thus (Chriſtian Reader) haue I pointed out vnto thee, the helpes which may further thee towards the attainment of ſauing grace. The Word muſt be attended to, that it may teach thee humilitie; humilitie muſt be attained vnto, that (out of an acknowledgement of thine own vnworthineſſe and vnholineſſe) thy heart may be ſoftned: and a ſoft heart muſt be endeuoured, for that out of a broken & contrite ſpirit thou maieſt earneſtly call vpon God for the gales and graces of his holy Spirit; who vpon thy praying vnto him aright, hath made a gracious promiſe, freely and liberally to vouchſafe them vnto thee, without reproaching thee.

And that thou maieſt be perſwaded the more willingly to follow this direction,Motiues to ſtir vp to the carefull vſe of theſe meanes. Motiue 1. and be the more eagre thus in the purſuite of holineſſe, doo but in the firſt place conſider the conſolation that theſe graces will afford a man in the time of affliction and triall. For, 〈2 pages missing〉 endeuoureſt to be ſanctified. Thinke we (now) vpon theſe two things ſeriouſly, meditate wee vpon them carefully, and let them be as two goades in our ſides, to make vs induſtrious in vſing meanes to be gracious. Would wee haue a comforter in the times of heauineſſe? would we be partakers of euerlaſting happineſſe? then let vs (as we haue beene exhorted) follow the rules that haue beene preſcribed vs to attaine to holineſſe, that the blaſtes of heauen may inſpire grace into vs. Which grace the Lord grant vs for his mercies ſake.

Sect. 5. Vſe 4. Admonition.And ſo from my third Vſe, which was for exhortation, I proceede to a fourth; which is the laſt I intend to make of this Doctrine: and that is for admonition, to take heed that we doe not paſſe finall ſentence againſt any man, be his heart neuer ſo graceleſſe, his life neuer ſo godleſſe. For, if the great God of heauen bloweth with his Spirit where he liſteth, and when hee liſteth; he may (for aught wee know) in his eternall Decree, haue 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 Reuelation is ceaſed) to paſſe finall iudgement againſt the fouleſt ſwearer, beaſtlieſt rioter, greedieſt miſer, profaneſt Saboth-breaker, vncleanneſt adulterer, &c. is a thing not onely vnlawfull, but alſo dangerous.Obiect. What then? ſhall wee confound Chriſt and Belial? ſhall we put no diſtinction betwixt the holy and profane? ſhall wee make no differences amongeſt men? Nothing more.Anſw. The Lord (we know) denounceth a woe againſt themIſa. 5.20 23. that call euill good, and good euill: that put ſowre for ſweet, and ſweete for ſowre, and that iuſtifie the wicked. By the fruits we come to know what the tree is: if the fruits be graceleſſe, the perſon cannot be commended as gracious. Neither is it any more vnlawfull to ſay, a drunkard, a blaſphemer, an oppreſſor, &c. is a childe of the diuell, then to ſay, a toade is a toade, or a dogge a dogge: yet for all this, we cannot ſay, that that perſon, be he neuer 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 (forIoh. 3.18 he that beleeueth not, ſaith Chriſt, is condemned already) but wee cannot ſay of any man, hee is in the ſtate of reprobation. For all men by nature, before conuerſion, are in the ſtate of damnation: but onely ſome of them are in the ſtate of reprobation, whom, in his eternall Decree, the Lord hath purpoſed to caſt away for euermore; and wee can not ſay, that hee which is now graceleſſe, ſhall liue and die graceleſſe: therfore let vs take heed of paſſing a determinate ſentence againſt any man; conſidering that that God which ſanctifieth freely, as his wil 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 cleane perſon to morrow, &c. if it bee his heauenly pleaſure ſo to doe. And ſo an end of this poynt, the profit whereof I wiſh to thy ſoule, whoſoeuer thou art that readeſt the ſame.

Sect. 1. Doctr. 4. The work of ſauing grace is vnconquerable. THe ſecond poynt cometh next to hand,which may be propounded in theſe tearmes; That nothing can hinder the Lord from inſpiring with his Spirit, that perſon whom hee hath decreed ſanctifying grace vnto, when the time is come wherein hee hath a purpoſe to regenerate him. Si ventum nemo cohibet quin quo vult feratur, quaento magis ſpiritus operationē nulla natura leges nulli corporeae generationis ſines, nulla alia huiuſmodi vis poſſunt cohibere, ſaith Chryſoſtome in Ioh. hom. 26. The Winde bloweth as it liſteth: and who can hinder it, what mortall man can let it? When it floweth from the North South-ward, from the South North-ward; when it bloweth from Eaſt to Weſt, from Weſt to Eaſt, what mortall power can cauſe it to ceaſe? What humane authoritie can command it to turne into a contrary corner? Euen ſo when the gales of grace beginne to blowe vpon this man, that woman, in the worke of regeneration, no power of man can totally fruſtrate, no malice of hell can vtterly make void this worke of the Spirit. Howbeit the curſed ſpite of Satan, and the corrupted will of man, haue a kinde of power to reſiſt: yet they haue no might to ouercome the Lord, or ouerthrow the efficacie of his grace, ſo as to make him ceaſe whether hee will or no from regenerating the creature. Let this be taken for a trueth from the Lord his owne mouth;Ezec. 36 27 I will put my Spirit into you, and will make you to walke in my ſtatutes: marke it well, I will. Now, if the Lord willeth, if the Lord doth any thing, who can fruſtrate his will, who can hinder his worke 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 Sauiour Chriſt ſpeaking of his ſheepe (who feed and abide vpon the Plaines where the wind of grace hath a ſtrong guſt) ſayth thus,Ioh. 10.29. No man is able to plucke 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 plucke a Chriſtian out of Chriſt his hands, Domino volenti ſaluum faecere, nullum humanum reſiſtit arbitrium. August. de Cor. et Gra. cap. 14. Obiect. Luke 13.34.nothing can plucke grace out of a Chriſtians heart, or hinder grace when the Lord breatheth thereinto.

But againſt this truth (perhaps) will ſom obiect that exclamation of Chriſt againſt Ieruſalem: O Ieruſalem, Ieruſalem, how often would I haue gathered thee together, as a hen gathers her chickens vnder her wings, and ye WOVLD NOT. From which words happely they will ſhape an exception thus; The wil of the people of Ieruſalem did ſo ſtrongly reſiſt the will of Chriſt, that hee could not conuert them, as his will was: therefore the worke of grace which GOD willeth to a ſoule, may altogether bee fruſtrate, and made of none effect; and ſo that can be no good diuinity which hath now beene deliuered.

Amſw.To this I anſwer, by a dinſtinction: The will of God is two-fold; firſt, abſolute and concealed: ſecondly, manifeſt and reuealed. His abſolute & concealed will whereby he doth whatſoeuer he pleaſeth, cannot be reſiſted: but his manifeſt and reuealed will, layd open in his word and by his Miniſters, that hath beene, is, and will bee reſiſted, which latter is meant in that place: for this is that which Chriſt giueth them to vnderſtand, that he had opened his reuealed will vnto them, partly, by his owne teaching, partly, by the preaching of his Diſciples, and they deſpiſed it, abuſed it, would not be conuerted by it; and not that his abſolute will was to conuert them, but that the corrupt reſiſtance of their vnregenerate will did altogether nullifie and make voyde the ſame: and therefore, whoſoeuer ſhall obiect that place againſt this poynt, doeth wreſt that Scripture, and wrong this truth, that The work of Regeneration is inuincible, vnconquerable.

Sect. 2. Vſe 1. Terror to thoſe that oppoſe grace in others.This poynt cannot be more fitly applied (in the firſt place) then as a thunderbolt of terrour, to thoſe that goe aabout 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 kingdome of heauen. It was the portion of the Iſraelites, as they were iourneying towards that promiſed earthly Canaan, to meet with many enemies, open, and ſecret, who endeauoured to ſtop them, and ſtay them from coming thither: but all was in vaine; thither they came at the laſt, and in Gods due ſeaſon, there as many of them arriued as God had purpoſed to bring thither. It fareth iuſt ſo with the Iſrael of God in theſe dayes: when the blaſts of grace are blowing them forward to the heauenly Canaan which is aboue, what oppoſition ſhall they meet withall? not onely from natiue corruption within them, not only from the violence of profeſſed enemies to the truth, without them; but alſo they of their owne houſhold will lift vp the heele 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 childe, the maiſter in the ſeruant, one brother and ſiſter in another, one ſeruant & neighbor in another, and that ſomtimes by flattery, & faire ſpeeches, ſomtimes by threats & menaces, ſomtimes 〈2 pages missing〉 teouſneſſe and holineſſe? Thinkeſt thou, that thou ſhalt euer preuaile to cauſe thoſe to forſake their good beginnings in Chriſtianitie, for whom the Lord hath broken in ſunder the cords of Satan and iniquitie? If thou ſo imagineſt, thou art much miſtaken: thou ſhalt neuer be able to bring thoſe whom the Sonne hath made free indeede, into bondage againe, though thou tempteſt and ſtriueſt vntill thy heart ake againe. Thou maieſt peraduenture be a ſtumbling blocke vnto them; and partly, by authoritie, partly, by auſterity, partly, by flattery, thou mayeſt bee an occaſion vnto them of trippes and foiles (that thou mayeſt laugh at them for the ſame, and bring religion vpon the Stage to ſcoffe at it): but, who ſhall haue 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 prickes of conſcience, that they may renue their repentance for their foyles which thou haſt cauſed, and that they may riſe againe (becauſe Gods work is vnchangeable) but thou (vnleſſe the Lord be the more mercifull) ſhalt bee reſerued for a future iudgement, euen that iudgement which ſhall light vpon the pates of them by whom offences come; which, what it is, let Chriſt him ſelfe tell thee.Mat. 18.6 He that offendeth one of theſe little ones, better were it for him if a mill-ſtone were hanged about his necke, and hee caſt into the midſt of the Sea. Is any one therefore that liueth in the ſame towne with thee, that lieth in the ſame bed, that feedes at the ſame board, that harboureth in the ſame houſe with thee, but a little one of Chriſt, beginning now to ſteppe into the profeſſion of religion, beginning to heare Sermons more carefully, to reade the Scriptures more diligently, to pray more often, to frequent the company of the faithfull, to forſake the ſocietie of the wicked, to affect and ſeeke after the beſt things (whereas formerly he had no loue to them, no delight in them) Woe to thee, and a thouſand woes, if thou goeſt about any way, either by faire meanes, or foule, to diſhearten or ſeduce that perſon, thou wilt one day curſe the time that euer thou didſt it. Oh that this could ſinke into the thoughts of thoſe wicked parents, graceleſſe maiſters, irreligious husbands, that deny their wiues, their children, their ſeruants, that time and liberty for hearing the Word, for praier to God, for ſanctifying the Saboth, and ſuch like holy Exerciſes which God doth require, and they doe deſire. Oh that it could but ſettle in the meditations of thoſe gouernours, which abuſe their authoritie, to the praiſe of them that doe ill, to the diſcouragement of them that doe well. And I could heartily wiſh it might effectually worke vpon the conſcience of euery childe of Belial, that ſcoffeth at, that raileth vpon, that ſetteth againſt, that ſeeketh to ſeduce any one, in whom the fruits of grace haue appeared already, or now at length beginne to appeare. Poore ſoules, they know not what they doe; fooliſh perſons, they goe about one of the vaineſt and vileſt things that can bee; and the greateſt fruit they ſhall reape of this endeuour, is but wrath piled vp for themſelues againſt the day of wrath. Howſoeuer they may be ſnares to hypocrites, who were neuer ſound at the core, to ſeduce them, and make them appeare in their colours (the bloud of which hypocrites alſo ſhall be required at their hands) yet ſuch as are rightly ſanctified, and ſoundly illuminated, ſhall they neuer be able to plucke out of the hands of Chriſt. Now tell mee, thou Doeg, thou Rabſh • kah, thou Iſmael, thou Saul, thou Herod, thou Fox; is it not a vanitie of vanities, a franticke madnes to ſet againſt the Lords worke in his owne children; when thou mayeſt as ſoone pull the Sunne out of the firmament, as grace out of their hearts, and commaund the winde to ceaſe blowing in the aire, as the Lord to ceaſe breathing in the ſoule which hee hath a purpoſe to ſaue? Whoſoeuer thou beeſt then that haſt done the Diuell ſeruice in this kinde, be amazed at thy folly, be humbled for thy vanitie, and learne to take heed of this Satanicall art of oppoſing: or elſe, as now the word of terrour doth meete with thee; ſo at the laſt, the thunder-bolts of vengeance ſhall ſeize vpon thee, to thine euerlaſting ouerthrow and confuſion.

Sect. 3. Vſe 2. Comfort to the faithfull.Secondly, here is a ground of comfort, to thoſe that are Saints by calling; and as to all of them in generall, ſo eſpecially to thoſe in whom the inſpirations of grace haue lately breathed: and to them doe I principally intend this,Firſt, to weake Chriſtiās. becauſe they haue the greateſt need of it, being not ſo well able to defend themſelues (by reaſon of their infancy in grace) as ſtronger Chriſtians are, when they meet with ſuch tēptations, as they are vſually ſet vpon with at their firſt conuerſion. I am not ignorant, how that in the firſt worke of humiliation, after the ſlauiſh terrors and feares of hell and torment are paſt (which are as it were a preparatiue to true ſorrow in the Elect, howſoeuer they are otherwiſe to the reprobate) when I ſay they are paſt, and that ſame grace of filial feare comes in, and when the Spirit of God, by the means of the Law, layeth open to the vnderſtanding, what ſinne is in itsA reprobate may ſee ſin in the effect of it, which is puniſhment, as Ahab did: but onely a true penitent beholdes it in the nature of it, that is, as it is an anomy to the Lawe of a louing 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 ſinne as it is ſinne, then for ſinne as it procureth puniſhment: I meane more, becauſe he hath grieued ſo mercifull a Father, then becauſe hee hath deſerued hell torment; and ſo conſequently hath brought him earneſtly to deſire ſtrength againſt his corruptions (as, godly ſorrow and an hearty deſire to forſake ſinne goe together.) When (I ſay) the ſpirituall yongling is brought thus farre, then comes Satan vpon him (as with many other) ſo with this temptation, of buzzing into his eare an impoſſibility of euer getting victory ouer his luſts, & ſtrength to walke with God. Thou ſhalt neuer ouercome thy corruptions (ſaith he) thou ſhalt neuer attaine vnto that faith, zeale, loue, vnto that meaſure of holy care to walk in an holy courſe, that thou doſt deſire, and therefore it is in vaine for thee to grieue ſo much it is to no purpoſe for thee to ſtriue ſo much, thou ſhalt fall to thy old ſecure biaſſe againe; and though now a paſsionate and melancholy fit hath poſſeſſed thee, thou ſhalt growe to be as ſecure and hard-hearted as euer thou wert before. Thou canſt not ſhift it. Seeſt thou not thine owne deceitfull heart againſt thee? ſeeſt thou not the world against thee? ſeeſt thou not thy wife, thy husband, thy parents, thy maister, thy brethren, ſiſters, fellow ſeruants, friends, enemies, and all in the way to hinder thee? how canst thou poſsibly get grace then, or keepe it when thou haſt it? Whereupon the poore Chriſtian (being but a weakeling, and too ready to entertaine any hard conceit againſt himſelfe) beginneth to droupe, doubt and wauer, and in a manner to ſubſcribe to the temptation: by which meanes the poore ſoule is brought into ſuch a labyrinth of diſtreſſe, that it knoweth not which way to turne it ſelfe for eaſe and comfort, nor what to doe to ridde it ſelfe out of this perplexitie. As an helpe therefore in theſe ſtreights let this doctrine be thought vpon by the fainting ſoule: & let it take occaſion from the ſame to accheere it ſelfe, as well it may, hauing right ſo to doe. Conſider therefore (thou honeſt heart) that Gods graces are vnchangeable, his worke of Regeneration is inuincible: and where he beginneth to breathe, he will breathe though the while world ſay nay to it; though all the powers of darkeneſſe ſet againſt it. Doth the diuell tell thee thou ſhalt neuer get victorie ouer thy corruptions; neuer be better then thou haſt beene; neuer walke better then thou haſt done? Beleeue him not: he hath been a liar from the beginning, and ſo he is ſtil. I yield indeed thou haſt a corrupt and deceitful hart that may eaſily out-reach thee, and ouer-reach thee; and peradventure thou mayeſt be troubled with a bad yoakefellow, and the moſt of thy kindred in the fleſh may be but men of the fleſh, and carnall perſons and canſt looke for no encouragement, but rather diſcouragement from them: if thou beeſt in the condition of a childe happely thy father may be againſt thee, or thy mother, or both; if in the ſtate of a ſeruant, thy maiſter and gouernor; and thou ſhalt haue many ſnares layd in the way to catch thee, many blocks to offend thee: I grant all this is true, and may be true. But what of all this? wilt thou beleeue, that becauſe of theſe rubbes and obſtacles, the Lord muſt needes leaue halfe or the greateſt part of his worke vndone in thee? It is the Lords worke to illuminate, to inſpire, to ſanctifie, and nothing can make him giue ouer: let the Diuell roare, let the fleſh rebell, let Rabſhekah reuile, let the world entice, let friends flatter, let enemies oppoſe (be thou but watchful and ſtand wiſely vpon thy guard) they cannot, they ſhal not fruſtrate nor nullifie the breathing of the holy Ghoſt in thee. Wherefore, ſo long as thou haſt this for thy refuge, yielde not to the tempter; but let it be thy comfort, thy crowne, thy reioycing, maugre all the malicious ſuggeſtions that Sathan ſeeketh to diſquiet thy poore ſoule withall. Thou ſhalt get victory ouer thy luſts, be they neuer ſo ſtrong: thou ſhalt walke in the wayes of new obedience, by the grace of GOD enabling thee, though they be neuer ſo difficult. Tell me, Is not the want of grace, the chiefe thing which thou bewaileſt? Is not the poſſeſſion of grace the principall treaſure which thou deſireſt? I know it is, if thou beeſt a true Chriſtian: why, this is an euidence that God hath begunne to blow vpon thee, and he will perfect his owne work in thee, and nothing ſhall command him to ſtay inſpiring, no more then thou thy ſelfe canſt command the wind to leaue blowing, when it maketh a ſound in the aire. Wherefore be of good comfort, and take heart vnto thee, and anſwere the Diuell with this weapon, whenſoeuer with this aſſault hee ſhall ſeeke to moleſt thee.

Againe,2. Comfort and incoragement to a ſtrōger Chriſtian as the weak may fetch comfort from hence, ſo this may bee propounded to the refreſhment and encouragement of the ſtronger ſort of Chriſtians; the worke of ſanctification is vnconquerable, nothing ſhall fruſtrate it, & thou that haſt been trained vp in the Schoole of Chriſt, and in the trade of Chriſtianitie a long time knoweſt this, and haſt prooued it by experience, diuers and ſundry wayes, at diuers and ſundry times: well, vſe the meditation of this matter as a ſword and buckler in the times of thy temptation (for ſuch times thou ſhalt ſee; euen Paul himſelfe muſt haue a1. Cor. 12 7. pricke in the fleſh to buffet him:) and not onely ſo, but ioy in the Pearle which thou haſt found. And ſeeing thou haſt ſo long a time beene baptized with the holy Ghoſt (which Hell it ſelfe cannot vndoe againe,) doe as theActs 8.39. Eunuch did whom Philip baptized, driue forward the Chariot of thy godly life cheerefully, and goe forward in thy way reioycing, vntill thou commeſt to a perfect age in Chriſt Ieſus. Let this ſuffice for the firſt part of the Text.

is (I ſay) no matter of corruption in it, in reſpect of its owne nature: wherefore, it being ſo pure in it ſelfe, it cannot bee comprehended by a capacitie and vnderſtanding ſo groſſe, as the carnall mans is.

Reaſon 2.Secondly, the winde can not bee ſeene, becauſe it is not capable of colour. For colour being the obiect of ſight, things onely are ſeene by their colours: ſo the winde of grace cannot be ſeene by a carnall man, the doctrine of the breath of it ſeemeth ſtrange to him, becauſe to his reaſon there is no pleaſant nor beautifull 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 paſſe that hee is ſo blinde in the matters of heauen.

Reaſon 3.To theſe two I may adde a third: that light which ſhould help the iudgement to apprehend the things of God was extinguiſhed by the fall of our firſt parents; vntill which bee reſtored againe, there can be no conceiuing the myſtery of Regeneration. But ſo long as a man is naturall, that light is not reſtored: and therefore no maruell, if the point of Regeneration bee a darke ſentence and riddle vnto him. For a man, to the end hee may ſee things, muſt not onely haue the power or vertue of ſeeing, in the ſenſitiue ſoule, and eies as fit organs and inſtruments, for that ſeeing ſenſe to vſe in the apprehenſion of colours; but there muſt be light in the aire, either by means of the Sun, or a candle or fire. Which light if it be wanting all things are inuiſible to the creature, though it hath both the ſenſe of ſeeing, and eies to ſee withall: ſo in like manner though there be (as there is) in the vnregenerate perſon a faculty and power to vnderſtand (becauſe he hath a reaſonable ſoule, and differeth from brute creatures) and eyes to execute that facultie; that is, the act of vnderſtanding becauſe he hath a mind in that ſoule: yet the light of Gods Image is wanting, which Adam loſt; by the meanes whereof hee muſt ſee into heauenly myſteries; and ſo long as that is wanting, he muſt needes be vnable altogether to diue into matters of that nature.

Sect. 2. Vſe 1.The meditation of this truth ought (firſt of all) to be a Motiue vnto the regenerate, to pitty the miſerable and wretched eſtate of all carnall and vnregenerate perſons. For (alas blinde creatures) the Doctrine of the winde of grace, the manner of the worke of grace is a riddle vnto them: their mind is ſo blinded, their vnderſtanding is ſo darkened, that ſuch Principles as theſe are Greeke and Hebrew vnto them. Yea, let the confluence of naturall, morall, and artificiall gifts meet together in them to conſpire their perfection; let the motions of the celeſtial ſphears, the courſe of the Sunne and Moone, the influence of the Starres, the nature of beaſts, the property of birds, the qualitie of trees, the vertue of hearbs and plants of the earth, be neuer ſo viſible vnto them, neuer ſo well knowne of them, by their ſtudy and induſtrie, in ſearching into the ſecrets of Nature; Yea, let them haue a ſpeculatiue ſight of many things, which the Scripture openeth and reuealeth: yet, ſo long as they are but carnall, the Doctrine of the winde of Grace, will be ſtrange to them; yea, though they can talke and preach of it; and the efficacie of the work of grace altogether myſtical, and aenigmaticall vnto them; no more by the wiſedome which they haue to bee perceiued, then the winde, which is ſo thin a ſubſtance, ſo vncolourable a creature to be viſibly looked vpon & apparent to the eye of the body. And is not this a pittifull thing, a thing to be lamented, a caſe to be pittied? Oh Chriſtians, pitty them: you that haue any knowledge of the Lord Ieſus, mourne for them. Out of queſtion, it went to the heart of Chriſt Ieſus, to conſider the groſſe blindneſſe of Nicodemus; that a Maiſter in Iſrael, a man of note and reckoning amongeſt the people, that ſuch an one as Nicodemus was (who had read, or ſhould haue read what the Scripture ſheweth in the writings ofPſa. 51.7 Dauid, Ezek. 11 19. Chap. 36.25. Ezekiel, Zac. 13.1 Zacharie & the reſt of the Prophets concerning the force of corruption, the fruit of conuerſion, the power of ſanctification) that ſuch an one (I ſay) as had Moſes and the Prophets to informe him in theſe matters, ſhould be ſo ignorant, ſo vnlearned in the poynt of Regeneration, that he could not ſee a poſſibility of being born againe. This (no doubt) moued our Sauiour much to compaſſionate his condition: for ſo muchChemn. in Harm. 357. one affirmes of Chriſt in expounding the tenth verſe of this Chapter, Art thou a maiſter in Iſrael, and knoweſt not this? Which words (ſaith that Author) are not ſpoken by Christ, ſo much to vpbraid him for his ignorance as to pitty his blindeneſſe. Now, did the Lord Chriſt thus? Let the ſame minde be in vs that was in Chriſt Ieſus: and that ſuch a number ſhould walke in the valley of darkeneſſe; and ſhould be ſo ignorant in this great myſtery in theſe Halcyon dayes of Light and Grace, when the point of regeneration is ſo opened and inſiſted vpon; and ſhould be ſo vnacquainted with it as if they had neuer heard it diſcourſed vpon all their liues; & that they who are able to talk of it ſhould be no better practicioners of the fruits of it (nay, bee wholly to ſeeke in the power of it, notwithſtanding their hiſtoricall knowledge of it;) let it mooue our hearts, pearce our ſoules, and ſtirre vp in vs a pittying affection to their ignorant condition: and the rather too, becauſe ſuch ſimple ſoules (hauing nothing elſe but the corrupted eye of carnall reaſon to looke vpon ſpirituall things withall) abuſe holy treaſures, are in a miſerable caſe, and neither ſee it nor bewayle it.

Sect. 3. Vſe 2. Admonition.Secondly, is the worke of Sanctification, and the doctrine thereof inuiſible to the naturall man? let this ſerue as a caueat vnto vs, to take heede that we do not fadome the counſels of God made known in his word, by the meaſure of our owne wiſedome; and that we meaſure not that which is ſpoken of the Spirits working, by the rule of our carnall reaſon. For if wee doe, it will proue a rule that will miſ-leade vs, it will be an eye that will deceiue vs. If wee ſearch into the nature of the breathings of Grace, with ſuch a light as that is, wee ſhall but ſeeke in the darke; and, like the Sodomites at Lots doore, groape, and not finde. Let our reaſon therefore ſtoope to Gods rule, and our wiſedome ſubmit it ſelfe to his word, euen againſt reaſon; that ſo being content to deny our owne reaſon in the point of Regeneration, wee may both ſpeculatiuely vnderſtand it in the doctrine, and experimentally ſee it in the working. But alas, alas, this leſſon lacketh Schollers, this admonition is not hearkened vnto, and yet neuer more neede of vrging it then in theſe dayes; the viſible Church of Chriſt it ſelfe being ſo full of ſuch perſons, as wil bring all Diuinity to their owne ſcantling, and with incredulousIohn 20. Thomas wil beleeue no more then they ſee, and wil yield to no more then they can haue reaſon for: and if anything be told them or taught them, which natural iudgement doth not like of, it muſt be caſhiered by them as falſe doctrine. Tell them of ſpirituall purification, of ſound humiliation, of forſaking all ſinne, of embracing all vertue in the worke of Regeneration; it is more then needes (ſay they) I will beleeue my ſelfe, I will yielde to neuer a babbling Preacher of them all. Wilt thou beleeue thy ſelfe? doe ſo if thou thinkeſt good; but in the meane while, I muſt tell thee the miſchiefe of it: If the blinde leade the blinde, both fall into the ditch. If thy blinde reaſon leadeth thee blindfolded from the truth of the Scriptures, becauſe they are repugnant to the wiſedome of the fleſh, thou ſhalt be taken in thine owne craftineſſe, and bee in the pit ere thou art aware: and if thou wilt needes beleeue thine owne light before Gods light, thou art worthy to reape the fruits of thy fooliſhneſſe. Touching the myſtery of Regeneration, thou haſt many Treatiſes extant, thou heareſt many ſermons preached. The breathings of grace in the worke of Sanctification (thou ſeeſt) is the ſubiect of this Treatiſe: ſomething concerning it haue I already ſpoken, and

Sect. 1. Doctr. 6. To the regenerate the worke of grace is not inſenſible.HAuing, in the former Chapter, handled the firſt poynt, In this I come to deale with the next, which is the moſt coeſſentiall with the Text, aboue all the reſt, and thus it ſtandeth; That howſoeuer to the eye of Reaſon, the worke of Grace be inuiſible, yet in the ſoule of a regenerate man there is a ſenſe and feeling of it. Our Sauiour Chriſt telleth Nicodemus heere, that it is with the breathing of grace in the heart, as it is with the blowing of the winde in the ayre; and though the ſubſtance of it cannot be ſeene with the eye, yet the ſound of it is heard with the eare: euen ſo, though mans wiſedome as it is carnall, can not conceiue the myſterie of Regeneration; yet the worke it ſelfe is perceiued and felt by the regenerate perſon, by the effects it produceth and the ſpirituall ſound it maketh in the ſoule.

Text: yet I dare ſay, it is not violently forced againſt the minde of the holie Ghoſt. For, ſeeing it hath pleaſed our Sauiour, to compare the ſenſe of the Spirits working to the ſound of the winds blowing, I may ſafely inferre thus much heerupon; If the ſound of the winde be not alwayes alike in the eare of the ſame man, but ſometimes louder, ſometimes lower then the feeling which grace effecteth in a Chriſtian, muſt needs be ſometimes more, ſometimes leſſe, and not at all times alike. Very euidently doeth that ſamePſal. 51.12. prayer of Dauid make this poynt good, Reſtore vnto me the ioy of thy ſaluation; as intimating vnto vs, that the ſpirituall ioy which hee was wont to feele, was in a manner quite gone; yea ſo gone, that hee craues the reſtoring of it againe. Doe wee thinke that the feeling of the burthen of his two ſins, Murther and Adultery, was ſo great and vehement, before Nathan came vnto him, as it was after he had beene with him? Certainely no: the Booke of the Pſalmes is plentifull in proofes of this kinde. Had Peter (thinke we) who was a beloued Diſciple of Chriſt, alwayes the ſame feeling of the Spirits working? When he ſtood vpon his owneMat. 16. ver. 33.35 ſtrength, and denied his Maſter, when hee vanted before Chriſt, Though all men forſake thee, I will not; hee had not that feeling of his owne weakeneſſe, which hee had when hee went out andMat. 26.75 wept bitterly, after his fall; neither did his ſoule heare the Lawe telling him how feeble he was in himſelfe, at the one time, ſo ſtrongly as he heard it at the other. He had not ſuch a taſte of the loue of Chriſt towards his ſoule, when hee wasMat. 26.72.73 denying of him, as he had when he made that good confeſſion of his faith, We know thou haſt the words of eternall life Mat. 16.16 Lu 9 20., thou art the Chriſt the Sonne of the liuing God Neither did he ſo diſtinctly heare the ſound of the Goſpel, telling him of Chriſt his fauour when hee fainted vpon the waterMat 14.30, as when hee ſayd,Verſ 28 If it be thou Maiſter, command mee to walke vnto thee vpon the water. What ſhall I ſpeake of Salomon, a wiſe King, and a worthy Chriſtian: can it be imagined that he had the ſame ſenſe of the ſtirring of grace in himſelfe at that time when his heart did turne after other gods, to worke wickedneſſe in the ſight of the Lord 1. Kin. 11, which hee had when he proclaimed ſo often the pleaſures of the fleſh, and the profits of the world to be Vanitie of vanities, all is vanitie? Many the like authorities could I alledge, to ratifie this trueth, that the ſame Saints haue not at all times the ſame ſenſe and ſpirituall feeling. Reaſon 1. And why ſo? Firſt, ſome grieuous ſinne againſt conſcience, may be the cauſe of it. This was it which took away Dauids feeling; for by his grieuous fall, hee weakened his ioy in the Lords ſaluation, & by that his offence he depriued himſelfe of that ſenſe of all his other graces which formerly hee had.A Simile. For it fareth in this reſpect with the ſoule, as it fareth in reſpect of the Apoplexy with the body. The Apoplexy (which is a benumming of the ſenſes in the body) is ſometimes occaſioned by ſome violent fall or blowe, which blow ſhaketh and bruiſeth the braine, and cauſeth noyſome humours to flowe thither, to hurt the originall of ſenſe in the braine, ſo that it cannot conuey ſenſe to the members of the body, as it was wont: ſo a ſpirituall Apoplexy in the ſoule, is cauſed by ſome grieuous fall & blowe againſt conſcience, which ſhaketh ſhrewdly the ſanctified ſoule, and cauſeth ſuch vicious humors (for, ſin againſt conſcience hath many curſed attendants waiting vpon it) to flow thither, to fill the ventricles and powers of the ſame, as take away that ſpiritual ſenſe of corruption to keep the ſoule humble, that ſpirituall ſenſe of Gods loue to keepe the affections feruent, and zealous, and to make the ſoule cheerfull, which formerly it was wont to haue.

Reaſon 2.Secondly, it is poſſible for a Chriſtian to be caſt into a ſpiritual ſlumber and to be ouertaken with ſome fits of ſecurity: and then no maruell if his ſpirituall feeling be not the ſame at all ſeaſons. It is very probable that Dauid was after a manner aſleepe in his ſinne, well-neere the ſpace of a yeere; all which while, he was not ſo ſenſible of his fall, as afterward he was, when the Prophet Nathan had beene with him. Let the winde blowe neuer ſo loude, yet ſo long as a man is aſleepe, he cannot heare it: and let the good Spirit of Grace breathe in a man; yet if he be ſleepy, and drowſie, making cuſtome as well as conſcience, his rule (which a Chriſtian may poſſibly do for a time) he ſhall I warrant him (ſo long as that fit lieth vpon him) neyther feele the ſweetneſſe which he was wont to taſte of in the exerciſes of Religion, nor be ſo ſenſible of the oppoſitions which reſiſt grace within him, as he was wont to be.

Reaſon 3.Thirdly, a man cannot heare the windes noyſe, ſo well at one time as at another, becauſe hee may be more troubled with deafeneſſe, at one time, then another: ſo there is not onely a ſpirituall drowſineſſe, but alſo a ſpirituall deafeneſſe, that many times doth oppreſſe a Chriſtian; A deafenes eyther occaſioned of ſpirituall choler, and diſtempered wrathfull paſſions, or elſe of flegmatike clammy humors, & ſenſuall and worldly thoughts and deſires; the minde being many times taken vp (when it ſhould giue all attention to the Word) with thoughts of wrongs offered, or of ſome worldly profits, and fleſhly pleaſures: and hence it may come to paſſe, that (euen where grace vſeth to breathe) the ſenſe and feeling may be benummed. For, (as wee heard in the former Chapter) the word of God is an inſtrument of begetting this feeling in the ſoule: and therefore, if a Chriſtian (when hee is hearing of that) ſhall ſuffer eyther Satan, or his owne corruptions to hammer the ſound of wrongs, of profits, of pleaſures vpon the forge of his ſoule to hinder the entrance of the Word, his vnderſtanding can not ſo conueniently and profitably carry the ſound of duety, comfort, promiſe, threatning and reproofe, to his affections to worke vpon them as they were wont to bee wrought vpon. And if the ioy or ſorrow, loue, feare, &c. be not ſo affected as they were wont to be; certainely, the ſpirituall feeling cannot be the ſame that it was wont to be.

Sect. 2. Vſe 1. Admonition and comfort together to the children of God.As the former point was directed againſt the friuolous conceit of thoſe that thinke themſelues to haue grace, though they neuer had one iote of the feeling of it: ſo this may be applyed as a comfort and a Caueat to thoſe that haue gtace, that they take heed of obiecting againſt themſelues as altogether deſtitute of grace, becauſe they haue not euer, and at all times, the ſame ſenſe and feeling. For if there be ſomtimes ebbings, and ſometimes flowings in the beſt Chriſtians; then there is no reaſon why they ſhould wrong themſelues, by abbridging themſelues in their owne thoughts of all right to the breath of heauen: nay, it is againſt reaſon they ſhould ſo doe.

A needful caution to preuent miſtakingI ſpeake not this to diſſwade any from renuing their repentance, when their owne folly and ſecuritie hath bin the cauſe of the reſtraint of that ſenſe: (nay rather, I perſwade them to that) but to this end I ſpeake it; firſt, that they may not eſteem their eſtate deſperate, and that there is no hope left for them to recouer their former feeling againe (which thing to make them beleeue, is one of the cunning fetches of the tempter) and ſo they may haue comfort. And ſecondly, that they may not alwayes meaſure Gods working by their preſent feeling and apprehenſion: as to thinke that God had neuer wrought, becauſe alwayes they are not ſo ſenſible of thoſe ioyes which they were wont to haue in the meditation of Gods loue; and euermore ſo ſenſible of their corruptions, as they were wont to be. For the Lord withdraws ſomtimes the taſte of the ſweetneſſe of the ſpirit, to exerciſe the grace of the Spirit in the ſoule, that he may bring it to further perfection, and to try whether faith wil be ſtirring in the time of danger to perſwade the heart of the vnchangeablenes of Gods loue; and whether it wil build vpon his gracious promiſes, in the time of the greateſt vnlikelihood of fulfilling the ſame: and therefore detrude not thy ſelfe out of that poſſeſſion of grace, which thou haſt, becauſe at all times thy ſenſe is not the ſame, whenas God hath ſuch excellent ends in eclipſing thy eye-ſight at ſomtimes; and happely thy ſelfe mayeſt be in fault of this. If euer thou hadſt the true ſenſe of preuenting, preparing, working, coworking and perfitting grace, it ſhall neuer vtterly and wholy be taken away from thee. Thy folly may ſlake the degrees of it: but it thou be a Saint, thou ſhalt euer haue enough to guide thee, and refreſh thee in thy voyage to heauen. Why then wilt thou (O Chriſtian) lay ſuch heauy things to thy charge, as do not belong vnto thee.Sect 3. Looke thou into thy ſelfe, and ſee what cauſe is in thy ſelf that hath loſt thee this feeling, and endeauour to haue that remoued: which is a duty, that in the ſecond Vſe I may well perſwade vnto, as fitly ſtreaming from this doctrine. Vſe 2. Counſell and direction together.For ſeeing it is poſſible for a Chriſtian to loſe his feeling, and not alwayes to baue it the ſame; I think there is none will iudge it a needleſſe taske for him that hath loſt it, to ſeeke the recouery of it by the remouall of thoſe euills, which vppon triall hee findes to be the cauſe of the ſame; and to ſtand vpon his guard to keepe it, while hee hath, and when hee ſhall get it againe. Wherefore,Motiue becauſe there is a poſſibility to recouer it. let no conceit of an impoſſibilitie of recouering it, hinder the Chriſtian from this duty; for then the Diuell hath what hee would haue. For howſoeuer (asHypocrates Aphor. lib. 2. Aph. 24. Phyſitians ſay) The corporall apoplexy, and loſſe of ſenſe in the body, be impoſſible to be cured, if it be ſtrong, and hath lien long vpon the body: yet the ſpirituall Apoplexy of thy ſoule may be cured, if the ſinne which hath cauſed it be taken away. And though (happely) thou ſhalt not (as thou faine wouldeſt) attaine vnto that meaſure of heauenly ſenſe that once thou haddeſt, yet thou ſhalt recouer as much as ſhall be ſweeter vnto thy taſte then the honny and the honny combe.

Gird vp thy loynes then thou Chriſtian, and play the man; ſift, ſearch, ranſacke, and trie all the odde corners and holes of thy ſoule to finde out this Achan whatſoeuer it be, which is ſuch an enemy to thy feeling. Firſt of all thereforeHelpes to recouer loſt feeling, or the ſpirituall apoplexy in Chriſtiās. findeſt thou (vpon enquirie) any grieuous ſinne againſt conſcience to be the cauſe of it? bewayle it hartily, confeſſe it ingenuouſly before thy Soueraigne God, and gracious father, whom thou haſt offended by it, as holy Dauid did;1. Help. Pſa. 51.4 Againſt thee, thee onely haue I ſinned, and done this euill in thy ſight: and withall, ſue hard to the God of heauen, rap loude at the gate of heauen, and let not that gracious Hearer of prayers alone, vntill he hath reſtored thee to thy former ioyes againe, and put that life and feeling into thy ſoule, which thou haſt robbed thy ſelfe of by thy fall.

2. Helpe.Secondly, if thou findeſt accuſtomed drowſineſſe and fitts of ſecuritie, or a ſleepy colde humour in going about Chriſtian exerciſes, to bee the cauſe of it; entreate the Lord to direct the Phyſicians of the Word to deale with thee as the Phyſicians for the body deale with their Patients in the cure of that ſame ſoporiferous and ſleepy diſeaſe called Coma; that they may adminiſter ſharp cliſters of the Law to purge thee, with the ſharp goades and needles of reprehenſion to prick thy conſcience, and to pull thee violently as it were by the haire and the heart, with the hand of ſound Doctrine, to rowze and awaken thee. And againe, when thou art alone by thy ſelfe, vſe the moſt violent frictions and rubbings of thy ſelfe thou canſt, by the priuate meditation and application of the ſeuereſt terrors and threats againſt ſpirituall ſlouthfulneſſe, that thou canſt meete withall. And beſeech the Lord himſelfe, that with the hand of his owne Spirit, hee would make whatſoeuer thou ſhalt ſo heare, and meditate vpon, to fume vp into thy braine, and to pearce to thy heart, to cut inſunder thoſe tough humors of pride, idleneſſe, loue of fleſhly eaſe, and the like, which haue beene the cauſes of this ſlumbering and ſleepineſſe in thee.

Thirdly,3. Help. if ſpirituall deafeneſſe hath beene the meanes of the want of this feeling, thy meditations hauing been taken vp with thinking vpon iniuries that ſuch and ſuch haue offered, or the profits of the world, of the pouertie of thy eſtate, and ſuch like trifles, when the Word hath beene preached vnto thee; get the Lord Ieſus to open thine eares to his Word, to bridle the vnrulineſſe of thy affections, to ſtoppe vp thy eares from liſtening vnto ſuch charmes, and inchantments. And to remedy this deafeneſſe, it ſhal (beſides) be good for thee to holde thy eares ouer water wherein wormewood and maioram haue beene ſodden together,Simile. that the vapour thereof may aſcend vp to the braine; I meane it ſhall be excellent for thee to haue thy heart ſeriouſly occupied in thinking vpon the bitter threatnings againſt fruitleſſe hearers of the Word, and alſo vpon the ſweete promiſes that are made to ſuch as attend diligently, and heare profitably; that ſo the meditation of theſe two particulars may make thee keepe narrow watch ouer thy heart againſt thoſe ordinary, vncharitable, vaine, diſcontented and worldly motions which thou haſt found by woefull experience to haue cauſed thee to let ſlip many holeſome exhortations, admonitions, conſolations & threats, which might haue wrought vpon thy affections, to the continuance of that ſpirituall feeling, which the Diuell and thine owne traiterous heart haue bereft thee of. Thus, I ſay, if that ſpirituall ſenſe bee gone, which once thou hadſt, get thy ſinne remedied (whether it be ſin againſt conſcience, drowſineſſe in thy profeſſion, wandering of the minde, and dulneſſe of apprehenſion and attention in the hearing of the Word) which hath beene the cauſe of the ſame.

And when thou haſt thus recouerd thy ſelfe, watch againſt all theſe euills, and occaſions: beſeech the Lord to continue this feeling in thee: Let zeale, wiſedome and ſinceritie ſeaſon all thy holy endeauours. Then thou ſhalt find, that though this ſenſe be at times obſcured in the aſhes; by the ſpeciall hand and prouidence of God, yet it ſhall bee rather in wiſedome to proue thee, then in wrath to puniſh thee. And ſtill thou ſhalt haue 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.

goeth: So is euery one that is borne of the Spirit.

The words apart interpreted. 〈 in non-Latin alphabet 〉 The meaning of the words muſt firſt bee enquired into. [But canſt not tell:] In the Originall this phraſe is thus ſet down, [Thou knoweſt not.] Now to bring-in the diuers 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 negatiue, Thou knoweſt not, or Canſt not tell, is aſmuch as the affirmatiue, Thou art ignorant. [Whence it commeth;] there is ſome little difficulty in this little word IT, whether it be to be referred to Winde, Queſt. Anſw. or Sound. And it may eaſily be anſwered, that it hath relation vnto Winde, rather then Sound: and the reaſon is this; becauſe Nicodemus could not but know, euen by meere hearing, whence the ſound of the Winde came, viz. from the Winde; though by meere hearing, hee could not tell what corner the Winde it ſelfe comes from. So that this phraſe, Whence IT commeth, may be turned thus, Whence that Winde cometh: yea,Obiect. but will ſome obiect and ſay, The cauſe of the Winde may bee knowne; and a man may eaſily vnderſtand whence it commeth, both in reſpect of the ſupernaturall cauſe of it, and naturall. Is not the ſupernaturall cauſe of it, God himſelfe? The ſayings of Moſes declare as much:Exd. 11.13 The LORD brought an Eaſt winde vpon the Land, all that day, and all that night: and in the nineteenth verſe of the ſame chapter, IEHOVAH turned a mighty ſtrong weſt winde, which tooke away the locuſts, and caſt them into the red Sea. And in another place he ſaith,Num. 11 13. There went forth a winde from the LORD, and brought Quailes from the Sea. And by the Prophet Amos Amos 4.17. GOD is called the Creator of the windes. Secondly, as for the naturall cauſe of the winde, it is knowne to be a cold cloud meeting (in the middle region of the aire) with ſuch vapours as ariſe from the earth, according to that of the Pſalmiſt Pſal. 135 7.; He cauſeth the vapours to aſcend from the ends of the earth, hee bringeth the winde out of his treaſuries, that is, out of the Caues and hidden places of the earth, where the Lord holdeth the windes as in a ſtorehouſe, to bring them forth thence according to his pleaſure: So that, thus I ſay it may be knowne whence the winde commeth. True. Why then doeth Chriſt heere charge Nicodemus with ſuch ignorance, that hee did not know whence the winde came? Was he a Doctor in Iſrael, and had hee neither Philoſophie to know the naturall cauſe of the winde, nor Diuinitie to know the ſupernaturall? To this I anſwer,Anſwer to this obiection. that the words are not to be vnderſtood of Nicodemus his ignorance in the cauſe of the winde, and whence it ariſeth, as from the ſupernaturall and naturall originall of it; but of his ignorance about the particular place, angle and corner whence this winde, or that winde commeth; implying, that hee could not know whether it came from Eaſt or Weſt, or North or South, onely by hearing the ſound of it: and ſo are the words to bee vnderſtood. [Nor whither it goeth]: that is, Nor into what corner it will turne, how ſtrongly, or how long it will blowe, what a meaſure of ſound it wil riſe to ere it ceaſeth. [So is euery one that is borne of the Spirit] This, at the firſt ſight, ſeems to be a ſtrange ſpeech, being ſo to be applyed as it is, I meane to the immediate fore-going ſentence, Canſt not tell whence it commeth, and whither it goeth. For, what?Doubt. can wee not know whence the Spirit of regeneration commeth, or what it worketh? Doth not the Scripture tell vs, that the holy Ghoſt proceedeth from the Father & the Sonne: and thatIac. 1.17 euery good and perfect gift cometh downe from the Father of Lights: and that the fruits of the Spirit, and the effects which it produceth areGalat. 5 22.23 loue, ioy, peace, long-ſuffering, gentlenes, goodnes, faith, meekenes, &c.? Yes: why then is it ſaid heere, that it is with the operation of the Spirit in the regenerate, as it is with the winde in the ayre, not to be knowne whence it cometh, and whither it goeth? I anſwer;Solution. This phraſe is heere vſed, not to ſignifie vnto vs, that the wayes of ſpirituall men are vnknowne to thoſe that 〈2 pages missing〉 where it will ceaſe, or how it will ceaſe, how ſtrong it will be, how long it will blowe before it will fall. So is it with the blowings of grace in the regenerate ſometimes; thogh they feele 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 doe know whence it cometh, and can tell that the Spirit is the originall of it, they can not tell what meaſure of it they ſhall receiue.

From the words thus cōmented vppon, two poynts of Doctrine do ariſe, .i. that the Spirit is ſomtimes felt working, and yet is not diſcerned to bee the Spirit: ſecondly, That the meaſure of a Chriſtians graces, is incomprehenſible.

Sect. 3. Vſe.To teach the children of God when they haue any feeling in themſelues, and know not whence directly it is, to go and enquire at the word of God, at the Prieſts lips which preſerue knowledge, or at the mouth of ſome faithfull brother; and to compare their preſent ſenſe with what that word reuealeth, and to open their caſe plainely & faithfully to ſuch a Miniſter or ſuch a brother, telling them how it hath beene with them, or how it is with them, either in caſe of ſorrow, ioy, &c. intreating them to acquaint them with euidence from the Word, whether the griefe which they are ſometimes ouerwhelmed withall, or the comforts that they are at other times accheerd withall, be ſuch as are fruits of Gods ſanctifying Spirit. For, ſeeing there may be ſuch a feeling in a man, and not knowne by him to come from heauen, nor whence indeed; I thinke that it is very neceſſary for him to make ſuch an enquiry as I am now perſwading vnto. Euen as a man therefore that heareth the noyſe of the winde abroad, that he may know in what corner it lieth, from what Angle it commeth, whether from the Eaſt or from the Weſt, &c. So when thou heareſt a kinde of ſpirituall ſound in thy ſelfe, blowing, eyther 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 heauen; as Philip ſaide to Nathanael in another caſe,Ioh. 1.46 Come and ſee: So ſay I to thee in this, Goe and ſee, ſearch and trie, conſult with the booke of God, with the Ambaſſadors of God, with the Saints of God, whether what is in thee be of that qualitie which the Scriptures declare to be in thē that are ſanctified; & whether it hath the regenerating Spirit for the originall and fountain of it.

1. Is it Deſire that is ſet a worke within thee, to requeſt and ſeeke after the fauour of God? Search and trie whether ſome outward extremity that thou art in, or ſome externall caſualty thou art like to fall into, doth ſtirre thee vp to this ſeeking: or whether the ſweetneſſe of Gods loue accounted by thee better then life it ſelfe, as it was by Dauid, doth allure thee to it,Pſal. 63.3 ſo that thou couldeſt be content to forgo all the pleaſures of this life, patiently to beare whatſoeuer the Lord inflicteth vpon thee (if he ſeeth it meete) that thou mayeſt obtaine the light of this his louing countenance.

2 Doth griefe ſeize vpon thee, doth ſorrow ſmite thee for ſin committed? See & looke, whether the puniſhment due, or the deed that is done againſt ſo good a God, doe moſt trouble thee.

3 Feeleſt thou the affection of loue to ſtirre in thee towards the Almighty? Looke out and ſee whether it bee not rather with Saul for the kingdome, with Achitophel for honour, with Iudas for an office amongſt the twelue, with Courtiers for aduauncement, with Schollers for preferment, then with Dauid for holineſſe which thou ſeeſt in God deſeruing loue at thy hands; then with a dutifull childe for the ſpeciall and ſpirituall goodneſſe of God in Chriſt Ieſus, reſoluing to loue him though hee whippeth thee, to truſt in him though hee killeth thee, to obey him though hee takes away his outward benefits from thee.

4 Is it ioy and gladneſſe that ſpringeth vp in thy heart? Examine and trie whether acquaintance with worldly friends, countenance amongeſt great ones, command amongſt mean ones, credit amongſt all, riches, authority, dignity, hope of great poſterity and the like, be the ground of that ioy; or whether the preaching of the Croſſe of Chriſt, thy ſharing in the death of Chriſt, thy partaking of the graces of Chriſt, be the fountain & occaſiō of it.

5 Againe, art thou moued at ſomtimes to be a little ſuſpicious and iealous of the eſtate of thy ſoule; and whether it be with thee as it is and ſhould be with a ſound Chriſtian? Proue and try whether thou thus feareſt thy ſelfe onely becauſe thou wouldſt fare well, and haue thy ſoule happy that thou mayeſt eſcape damnation (which a wicked man may attaine vnto;) or chiefly becauſe thou wouldeſt do well, and haue thy ſoule holy, that thou mayeſt be a ſanctified veſſell to liue to Gods glory, which none but the Elect can reach vnto. In a word, whatſoeuer the inward mouings & feelings be which ariſe and make a noyſe in thy ſoule; that thou mayeſt not be doubtfull, but vnderſtand with ſome certainety whence they come, compare thoſe feelings with the like in the Scriptures: and if thou wauereſt about the foundation and wel-head of them, and canſt not be reſolued and ſettled concerning that, acquaint ſuch with them as are fit to bee thy teachers and directors in this caſe; and then thou ſhalt know in what corner the winde lieth, from what Spirit the motion ariſeth, and ſo ſhalt find cauſe of humiliation or conſolation accordingly.