once calcare terram colere tread on the earth with his feet and adore it with his heart So Socrates who by bringing in morality was a great refiner and pruner of barren Philosophy absolutely denying the Grecian Gods and thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is yet brought in by Aristophanes worshipping the clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and by a more friendly Historian described addressing a sacrifice to Aesculapius being at the point of death So that in brief the Philosophers disliking the vulgar superstition went to School faith Clem. to the Persian Magi and of them learnt a more Scholastick Atheism The worship of those venerable Elements which because they were the beginnings out of which natural bodies were composed were by these naturalists admired and worshipped instead of the God of nature From which a man may plainly judg of the beginning and ground of the general Atheism of Philosophers that it was a superficial knowledge of Philosophy the sight of second causes and dwelling on them and being unable to go any higher For men by nature being inclined to acknowledge a Deity take that to be their God which is the highest in their sphere of knowledge or the supremum cognitum which they have attained to whereas if they had been studious or able by the dependence of causes to have proceeded beyond these Elements they might possibly nay certainly would have been reduced to piety and religion which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge and worship of God but there were many hindrances which kept them groveling on the earth not able to ascend this ladder 1. They wanted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Aphrod on the Topicks speaks of that kindly familiar good temper or disposition of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the mind is able to find out and judge of truth they wanted that either natural harmony or spiritual concord of the powers of the soul by which it is able to reach those things which now in corrupt nature are only spiritually discerned For it is Clem. his Christian judgment of them that the Gentiles being but bastards not true born sons of God but Aliens from the Commonwealth of Israel were therefore not able to look up toward the Light as 't is observed of the bastard-brood of Eagles or consequently to discern that inaccessible light till they were received into the Covenant and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true proper Children of light A 2d hindrance was the grossness and earthyness of their fancy which was not able to conceive God to be any thing but a corporeous substance as Philoponus observes in Schol. on the books de animâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When we have a mind to betake our selves to divine speculation our fancy comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raises such a tempest in us so many earthly meteors to clog and over-cloud the soul that it cannot but conceive the Deity under some bodily shape and this disorder of the fancy doth perpetually attend the soul even in the fairest weather in its greatest calm and serenity of affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Plato even when the soul is free from its ordinary distractions and hath provided it self most accurately for contemplation Philoponus in this place finding this inconvenience fetches a remedy out of Plotinus for this rarifying and purifying of the fancy and it is the study of the Mathematicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let young men be brought up in the study of the Mathematicks to some acquaintance with an incorporeous nature but how unprofitable a remedy this study of the Mathematicks was to the purpose of preparing the soul to a right conceit of God I doubt not but he himself afterwards found when he turned Christian and saw how far their Mathematical and Metaphysical abstractions fell below those purest Theological conceits of which only grace could make him capable So that in brief their understanding being fed by their fancies and both together fatned with corporeous phantasms as they encreased in natural knowledge grew more hardned in spiritual ignorance and as Clem saith of them were like birds cram'd in a Coop fed in darkness and nourished for death their gross conceits groping on in obscurity and furnishing them only with such opinions of God as should encrease both their ignorance and damnation That I be not too large and confused in this discourse let us pitch upon Aristotle one of the latest of the ancient Philosophers not above 340 years before Christ who therefore seeing the vanities and making use of the helps of all the Grecian learning may probably be judged to have as much knowledge of God as any Heathen and indeed the Colen Divines had such an opinion of his skill and expressions that way that in their Tract of Aristotle's Salvation they define him to be Christs Praecursor in Naturalibus as John Baptist was in gratuitis But in brief if we examine him we shall find him much otherwise as stupid in the affairs of 1. God 2. The soul 3. Happiness as any of his fellow Gentiles If the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were his own legitimate work a man might guess that he saw something though he denied the particular providence of the Deity and that he acknowledged his omnipotence though he would not be so bold with him as to let him be busied in the producing of every particular sublunary effect The man might seem somewhat tender of God as if being but newly come acquainted with him he were afraid to put him to too much pains as judging it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. neither comely nor befitting the Majesty of a God to interest himself in every action upon earth It might seem a reverence and awe which made him provide the same course for God which he saw used in the Courts of Susa and Ecbatana where the King saith he lived invisible in his Palace and yet by his Officers as through prospectives and Otacousticks saw and heard all that was done in his Dominions But this book being not of the same complexion with the rest of his Philosophy is shrewdly guest to be a spurious issue of latter times entitled to Aristotle and translated by Apuleius but not owned by its brethren the rest of his books of Philosophy for even in the Metaphysicks where he is at his wisest he censures Zenophanes for a Clown for looking up to Heaven and affirming that there was one God there the cause of all things and rather then he will credit him he commends Parmenides for a subtle fellow who said nothing at all or I am sure to no purpose Concerning his knowledge of the soul 't is Philoponus his observation of him that he perswades only the more understanding laborious judicious sort to be his Auditors in that subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But dehorts men of meaner vulgar parts less
a shew of piety with a colour of zeal and tenderness in Gods cause and then the very devilishest part of the Devil his malice and uncharitableness shall go down smoothly with him And that this stratagem may not be thought proper to the Meridian only where the Pharisee liv'd Leo within 500. years after Christ and other of the Fathers have observed the same frequently practised by the Devil among the Primitive Christians ut quos vincere flammâ ferroque non poterat ambitione inflaret virus invidiae infunderet sub falsâ Christiani nominis professione corrumperet That they whom persecution could not affright ambition may puff up envy poyson and a false opinion of their own Christian purity betray to all the malice in the world Thus have Hereticks and Sectaries in all ages by appropriating to themselves those titles that are common to all the children of God left none for any other but of contumely and contempt as soon as they fancy to themselves a part of the spirit of God taken upon them the monopoly of it also Thus could not the Valentinians be content to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves but all the world beside must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal and earthly 'T were long to reckon up to you the Idioms and characters that Hereticks have usurped to themselves in opposition and reproach and even defiance of all others the Pharisees separati Sadducees justi Novatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puri Messalians precantes As if these several vertues separation from the world love of justice purity daily exercise of prayer were no where to be found but amongst them Even that judicious learned eloquent yea and godly Father Tertullian is caught in this pit-fall as soon as he began to relish Montanus his heresie he straight changeth his style Nos spirituales and all other Orthodox Christians Psychyci animal carnal men The Devil could not be content that he had gain'd him to Montanism an heresie which 't is confest only a superlative care of Chastity abstinence and martyrdom brought him to but he must rob him of his charity too as well as his religion Not to keep any longer on the wing in pursuit of this censorious humour in the Pharisee and Primitive hereticks the present temper and constitution of the Church of God will afford us plenty of observation to this purpose amongst other crimes with which the reformation charge the Romanists what is there that we so importunately require of them as their charity that seeing with the Apostolical seat they have seiz'd upon the Keys of Heaven also they would not use this power of theirs so intemperately as to admit none but their own proselytes into those gates which Christ hath opened to all believers For this cause saith Eulogius in Photius were the Keys given to Peter not to John or any other because Christ foresaw Peter would deny him that so by the memory of his own failings he might learn humanity to sinners and be more free of opening the gates of Heaven because he himself had it not been for special mercy had been excluded other Apostles sfaith he having never faln so foully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migkt like enough have used sinners more sharply but 't was not probable that Peter would be such a severe Cato and yet there is not a more unmerciful man under Heaven than he that now tyrannizeth in his chair Spalatensis indeed after his revolt from us could ingenuously confess that he could have expected comfortably and perhaps have been better pleased to have been saved in the Church of England with a 1000. l. a year as in the Roman with 500. l. But do not all others of them count this no less than heresie in him thus to hope Cudsemius the Jesuit denies the English Nation to be Hereticks because they remain under a continual succession of Bishops But alas how few be there of them which have so much charity to afford us What fulminations and clattering of clouds is there to be heard in that Horizon What Anathematizing of hereticks i. e. Protestants what excommunicating them without any mercy 1. out of the Church then out of the book of life and lastly where they have power out of the Land of the living And yet would they be as liberal to us poor Protestants as they are to their own Stews and Seminaries of all uncleanness then should we be stor'd with indulgences But 't was Tertullian's of old that there is no mercy from them to be expected who have no crime to lay against us but that we are true Christians If they would but allow one corner of Heaven to receive penitent humble Protestants labouring for good works but depending on Christ's merit if they would not think us past hopes or prayers there might be possibly hoped some means of uniting us all in one fold But this precious Christian grace of Charity being now so quite perish't from off the earth what means have we left us but our prayers to prepare or mature this reconciliation Shall we then take heart also and bring in our action of trespass Shall we sit and pen our railing accusation in the form that Christ uses against the Pharisees Matth. 23. 13. Wo unto you Scribes and Pharisees Hypocrites for you shut up the Kingdom of Heaven against men for you neither go in your selves neither suffer ye them that are entring to go in This we might do upon better grounds were we so revengefully disposed but we fear to incur our Saviours censure Luke 9. 55. And he turn'd and rebuk'd them saying Ye know not what manner of spirits ye are of We should much mistake our Christian spirit if we should not in return to their curses intercede with God in prayer for them First that he will bestow on them the grace of meekness or charity then sincerity and uprightness without wilful blindness and partiality and lastly to intercede for the salvation of all our souls together And this is the only way St. Paul hath left us Rom. 12. 20. by returning them good to melt them hoping and praying in the words of Solomon that by long forbearing this great Prince of the West will be perswaded and that our soft tongues may in time break the bone But whilst we preach charity to them shall we not betray partiality in our selves by passing over that uncharitable fire that is breaking out in our own chimnies 'T were to be wished that this Christian grace which is liberal enough of it self would be entertain'd as gratefully as it is preacht we should not then have so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of fire amongst us as we have who being inflam'd some with faction others with ignorant prejudice others with doting on their own abilities fall out into all manner of intemperate censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of the sword all sharp contumelious invectives
maze some depths of mystery where an Elephant can scarce tread water a Lamb must not hope to wade Many above the apprehensions of the most capacious brain where reason being not able to express must be content to shadow and describe in some rude lines what it cannot perform in pourtraicture and here I say learning though it cannot reach yet can heave up and point at profit though not perfect us help us to some images and resemblances to conceive that which we cannot fully comprehend so saith Philoponus will Mathematical abstractions facilitate the simplicity of Gods essence to our understandings the lucid nature of the Sun express the brightness of his glory and the mysterious numbers of the Pythagoreans represent the Trinity to our phansies And thus doth Zoroastes in Patricius Philosophari de Deo subdue as it were divinity to reason and raise up reason to joyn issue with divinity and by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that paternal depth made of three threes comprise all the secrets of the Godhead But besides these secrets of the upper Cabinet these supernatural depths there are others secundae altitudinis and as Halicar calls those which are above the reach of all but Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural miracles which none but Scholars can attain to And these I hope shall never be discust upon a shopboard or enter into any brain that is not before well ballast with weight and substance at the bottom I need not name them to you you may know them by this that when they come into an empty brain they breed winds and turn all into vertigoes and dizziness There be yet farther lights of a third magnitude which yet every one hath not eyes to gaze on and of this condition are almost all the speculations in divinity nay the ordinariest truth in a Catechism can scarce be forced into a vulgar understanding his brain is not set that way and many of our subtilest worldlings have mistaken the Virgin Mary for an Angel and the Apostles Creed where only they find mention of her for a prayer and then you cannot imagine what stead a little learning would stand these men in what even miracles 't would work upon them 5. 'T is but necessity and exigence of nature that those which are the weak should apply themselves for help and directions to those that are stronger the child in a Cradle must be put to a Nurse which may give it suck till it be able to eat and for a while bear it in her arms that it may be taught to go There be in nature faith Aristotle in his Mechan many wants she performs not all our needs and therefore Engines were invented to supply defects Thus is Art a Machina or invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to furnish us with those abilities which nature was a niggard in and therefore to deprive our selves of this guidance when it is offered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put out an eye of his that hath but one in all which was of old a great aggravation to the injury in the Rhetor. indeed to leave our selves desperately blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lambl In matters of Religion we must not so much as speak nay not think without a Candle we shall want the guidance of some Teacher to direct every such word out of our mouths or thought into our hearts An ignorant man must not have leave so much as to meditate on God without a guide for he is mad say the Philosophers and then every thought of his will be a kind of delirium or phrenzy 'T is the law of nature saith the Historian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that superiors should have a kind of sovereignty over all that are inferior to them a magisterium and command over them to rule and order them and this superiority and sovereignty hath the learned Pastor or generally the Scholar over all ignorant men be they never so rich or potent and whosoever denies or scorns thus to obey I say not is to be slain as the Law was in the ancient wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an assizes but to be condemned of much peevishness and more stupidity and his punishment is Let him fall into his own hands i. e. be ruled by a fool or mad man 6. Much of the speculative part of Religion may be had from a Pharisee as well as a Disciple Christ himself bears witness of him that he was orthodox in matters concerning the Law They sit in Moses chair and therefore whatsoever they bid you that observe and do Mat xxiii 3. They err indeed in prescribing their additions to duty as divine command but the chief obliquity was in their lives they were Hereticks nay Apostates from their doctrine and therefore do not after their works for they say and do not verse 4. If I am resolved of such a mans abilities in learning but see him a scandalous liver I will borrow of his gifts and pray God to encrease his graces In matters of spiritual joy and sorrow I will if I can be counselled by an heart which once was broken that I may see how he recovered and repair my breaches by a pattern and yet even these things may be learnt from him which never had them but in his speculation as the Physician may cure a disease though himself was never sick of it But for the ordinary Theories of Religion I will have patience to receive instructions from any one and not examine his practices but in modesty and in submission and humility receive the Law at his mouth But all this with caution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to a guide not a monarch of my Faith rule he shall my belief but not tyrannize over it I will assent to my teacher 'till I can disprove him but adhere and anchor and fix my self on the Scripture 7. In matters of superstruction where Scripture lays the foundation but interpreters i. e. private spirits build upon it some gold some stubble c. and I cannot judge or discern which is firmliest rooted on the foundation I will take the Philosophers counsel in the first of his Rhetor. and observe either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be guided either by the ancientest if they have shewed themselves in the cause or else men alive which be best reputed of for integrity and judgement I shall scarce trust the honestest man you can commend to me unless I have some knowledge of his parts nor the learned'st you can cry up unless I can believe somewhat in his sincerity 8. All the contradictions and new ways of my own brain opposite or wide from the current of the learned I must suspect for a work of my own phansie not entitle them to Gods spirit in me Verebar omnia opera mea saith Job whatever a man can call his own he must be very cautious and jealous over
we desire he should be glorified in our obedience And this is the excellency and perfection of a Christian infinitely above the reach of the proudest moralists this is the repentance of a Christian whereby he makes up those defects which were most eminently notorious in the Heathen this is the impression of that humbling spirit which proud heathen nature was never stamp't with for 't was not so much their ignorance in which they offended God though that was also full of guilt as hath been proved as their misusing of their knowledge to ungainly ends as either ambition superstition or for satisfying their curiosity as partly hath and for the present needs not farther to be demonstrated Only for us whom the command doth so nearly concern of repenting for and reforming their abuses how shall we be cast at the bar if we still continue in the same guilt The orderly composition of the world P. 5. saith Athenagoras the greatness complexion figure and harmony of it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engagements to us and pawns to oblige us to a pious worship of God For what Philoponus observes of the doctrine of the soul is in like manner true of all kind of learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they extend and have an influence over all our conversation and if they be well studied and to purpose leave their characters and impressions in our lives as well as our understandings and from thence arose the Gentiles guilt who did only enrich their intellectual part with the knowledge and contemplation of them no whit better their lives or glorifie God which made them But for us whose knowledge is much elevated above their pitch who study and ordinarily attain to the understanding of those depths which they never fathom'd the reading of those riddles which they never heard of the expounding of those mysteries which they never dream't of for us I say who have seen a marvellous light thereby only to enlighten our brains and not our hearts to divert that precious knowledge to some poor low unworthy ends to gather nothing out of all our studies which may advance Gods Kingdom in us this is infinitely beyond the guilt of Heathenisin this will call their ignorance up to judgment against our knowledge and in fine make us curse that light which we have used to guide us only to the Chambers of death Briefly there was no one thing lay heavier upon the Gentiles then the not directing that measure of knowledge they had to Gods glory and a vertuous life and nothing more nearly concerns us Christians to amend and repent of For the most exquisite knowledge of nature and more specially the most accurate skill in Theological mysteries if it float only in the brain and sink not down into the heart if it end not in reformation of erroneous life as well as doctrine and glorifying God in our knowledge of him it is to be reputed but a glorious specious curse not an enriching but a burthening of the soul Aurum Tholosanum an unlucky merchandise that can never thrive with the owner but commonly betrays and destroys all other good affections and graces in us Aust de civ Dei lib 8. cap. 3. c. Proclus v. Patricii Plat. exoter p. 42. Socrates was the first that brought morality into the Schools ideoque ad hominum salutem natus est said an old Philosopher and that made the oracle so much admire him for the wisest man in the world At any piece of speculation the devil durst challenge the proudest Philosopher amongst them but for a vertuous life he despaired of ever reaching to it this set him at a gaze this posed and made a dunce of him and forced him to proclaim the Moralist the greatest Scholar under Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the making use of knowledge to ambition or puffing up is a dangerous desperate disease and pray God it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in its other sence a disease that attends our holyest speculations even our study of Divinity Arrian in Epict. l. 1. c. 26. For as Arrian saith of those who read many Books and digest none so is it most true of those who do not concoct their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn it into spiritual nourishment of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vomit it up again and are never the better for it they are opprest with this very learning as a stomack with crudities and thereby fall many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into vertigoes and catarrhes the first of which disorders the brain and disables it for all manner of action or if the more classical notion of the word take place it disaffects the bowels entangles and distorts the entrals and as St. Paul complains on this occasion leaves without natural affection and then 2. by the defluxion of the humors on the breast clogs and stifles the vital parts and in fine brings the whole man to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or corruption of all its spiritual graces Thus have you at once the doctrine and the use of my 2. part the nature of that repentance which is here meant in opposition to the Gentiles fault which we have shewed to be the directing of our knowledge to a sober pious end Gods glory and our own edification together with the danger and sinfulness attending the neglect of these ends both which are sufficient motives to stir you up to awake and conjure you to the practice of this doctrine To which you may add but this one more that even some of the Heathen were raised up by the study of the creatures to an admiration of Gods excellency which was a kind of glorifying his power and those Philoponus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect exact Naturalists who from physical causes ascend to divine Galen de Vsu part l. 3. c. 6. Witness Galen de Usu partium where from the miraculous structure of the foot he falls off into a meditation and Hymn of Gods providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm or holy Elogy of him that hath so wonderfully made us Pag. 4. So Hermes in his first Book of piety and Philosophy makes the only use of Philosophy to return thanks to the Creator as to a good Father and profitable Nurse which duty he professes himself resolved never to be wanting in and after in the latter end of his 5. Book he makes good his word breaking out into a kind of holy rythme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The like might be shewed in some measure out of others more classick heathen writers which may briefly serve to upbraid our defects and aggravate our offence if we with all our natural and spiritual light go on yet in learning as travellers in peregrination only either as curious inquisitors of some novelties which they may brag of at their return or else having no other end of their travel but the journey
up into an ear the Spring improved to Autumn when the tongue discourses the hands act the feet run the way of Gods Commandments So I say the soul is the mother and the operations of soul and body the nurse of this Spirit in us and then who can hold in his Spirit without stifling from breaking out into that joyful acclamation Blessed is the womb that bears this incarnate Spirit and the paps that give him suck Now this inward principle this grace of regeneration though it be seated in the whole soul as it is an habit yet as it is an operative habit producing or rather enabling the man to produce several gracious works so it is peculiarly in every part and accordingly receives divers names according to several exercises of its power in those several parts As the soul of man sees in the eye hears in the ear understands in the brain chooses and desires in the heart and being but one soul yet works in every room every shop of the body in a several trade as it were and is accordingly called a seeing a hearing a willing or understanding soul thus doth the habit of grace seated in the whole express and evidence it self peculiarly in every act of it and is called by as several names as the reasonable soul hath distinct acts or objects In the understanding 't is first spiritual wisdom and discretion in holy things opposite to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. i. 28. an unapproving as well as unapproved or reprobate mind and frequently in Scripture spiritual blindness Then as a branch of this it is belief or assent to the truth of the promises and the like in the practical judgment 't is spiritual prudence in ordering all our holy knowledge to holy practice in the will 't is a regular choice of whatsoever may prove available to salvation a holy love of the end and embracing of the means with courage and zeal Lastly in the outward man 't is an ordering of all our actions to a blessed conformity with a sanctified soul In brief 't is one principle within us doth every thing that is holy believes repents hopes loves obeys and what not And consequently is effectually in every part of body and soul sanctifying it to work spiritually as an holy instrument of a divine invisible cause that is the Holy Ghost that is in us and throughout us For the third question when this new principle enters first you are to know that comes into the heart in a three-fold condition 1. as an harbinger 2. as a private secret guest 3. as an inhabitant or house-keeper As 't is an harbinger so it comes to fit and prepare us for it self trims up and sweeps and sweetens the soul that it may be readier to entertain him when he comes to reside and that he doth as the ancient gladiators had their arma praelusoria by skirmishing with our corruptions before he comes to give them a pitch-battel he brandishes a flaming sword about our ears and as by a flash of lightning gives us a sense of a dismal hideous state and so somewhat restrains us from excess and fury first by a momentary remorse then by a more lasting yet not purifying flame the Spirit of bondage In sum every check of conscience every sigh for sin every fear of judgment every desire of grace every motion or inclination toward spiritual good he it never so short-winded is praeludium spiritus a kind of John Baptist to Christ something that God sent before to prepare the wayes of the Lord. And thus the Spirit comes very often in every affliction every disease which is part of Gods discipline to keep us in some order in brief at every Sermon that works upon us at the hearing then I say the lightning flashes in our eyes we have a glimpse of his Spirit but cannot come to a full sight of it and thus he appears to many whom he will never dwell with Unhappy men that they cannot lay hold on him when he comes so near them and yet somewhat more happy then they that never came within ken of him stopt their ears when he spake to them even at this distance Every man in the Christian Church hath frequently in his life a power to partake of Gods ordinary preparing graces and 't is some degree of obedience though no work of regeneration to make good use of them and if he without the Inhabitance of the Spirit cannot make such use as he should yet to make the best he can and thus I say the Spirit appears to the unregenerate almost every day of our lives 2. When this Spirit comes a guest to lodge with us then is he said to enter but till by actions and frequent obliging works he makes himself known to his neighbours as long as he keeps his chamber till he declare himself to be there so long he remains a private secret guest and that 's called the introduction of the form that makes a man to be truly regenerate when the seed is sown in his heart when the habit is infused and that is done sometimes discernibly sometimes not discernibly but seldom as when Saul was called in the midst of his madness Acts ix he was certainly able to tell a man the very minute of his change of his being made a new creature Thus they which have long lived in an enormous Antichristian course do many times find themselves strucken on a sudden and are able to date their regeneration and tell you punctually how old they are in the Spirit Yet because there be many preparations to this Spirit which are not this Spirit many presumptions in our hearts false-grounded many tremblings and jealousies in those that have it great affinity between faith natural and spiritual seeing 't is a Spirit that thus enters and not as it did light on the Disciples in a bodily shape 't is not an easie matter for any one to define the time of his conversion Some may guess somewhat nearer then others as remembring a sensible change in themselves but in a word the surest discerning of it is in its working not at its entring I may know that now I have the Spirit better then at what time I came to it Undiscernibly Gods supernatural agency interposes sometimes in the mothers womb as in John Baptist springing in Elizabeth at Maryes salutation Luke i. 41. and perhaps in Jeremy Jer. i. 5. Before thou camest out of the womb I Sanctified thee and in Isaiah Isa xlix 5. The Lord that formed me from the womb to be his servant But this divine address attends most ordinarily till the time of our Baptism when the Spirit accompanying the outward sign infuses it self into their hearts and there seats and plants it self and grows up with the reasonable soul keeping even their most luxuriant years within bounds and as they come to an use of their reason to a more and more multiplying this habit of