imitate the Bee which gathereth from the herbs of the fields and floures of the gardens foode for herselfe and honny for others then shall we make vse of euery creature of God and from the same gather such Spirituall instruction that we shall lay vp store of wisedome for our selues store of counsell for others Still therefore from the workes of creation from the workes of prouidence let vs meditate vpon something of an high and heauenly nature * From the workes of creation meditate thus Let the Sunne in the aire put vs in minde of the Sunne of Righteousnes that came downe from heauen when we behold the light of it let vs thinke vpon the light of grace in the worke of illumination when wee feele the heate of it let vs thinke of the warmth of loue zeale and other graces in the worke of Sanctification when a cloud couereth it dimmeth the light of it let vs thinke how the cloudes of sinne doe cause the Lord to withdraw the light of his amiable countenance somtimes away from vs. Looke wee vp to the heauens let the thought of the beautifull out-side of them leade vs to contemplate vppon the glorious beauty of the in-side of that third Heauen the seate of the blessed Looke we vpon the earth let the growth of the Plants that be vpon it the fairenesse of the fading floures that doe adorne it the withering of the grasse that in time is cut away from it occasion vs to meditate of the growth of grace in the harts of Gods children of the fading prosperity of the men of this world and of the vnauoydable mortality of all mankind Behold we the lightning to breake forth with violence out of the cloud meditate wee vpon the falling of Sathan out of the hearts of the chosen by the power of the Spirit and the preaching of the word Is it the winde that we thinke vpon let the consideratiō of the lightnesse of it bring to our thoughts the windy vanity of humane things which was k Iob 7.7 Iobs meditation let the boysterous violence of it bring to our mindes the sodaine calamitie of Gods enemies which was l Ier. 18.17 Ieremies meditation let the swift passage of it draw vs to thinke vppon the swift celerity of Gods Angels which was m Zac. 6.5 Zacharies meditation and let the consideration of other circumstances obseruable in the winde moue vs to meditate vpon some of those things concerning the breathings of grace handled in this Treatise or the like n From the works of prouidence mediate in some such wise Againe let the Mariner vpon the Sea in his calmes thinke of the peace tranquillitie in his tempests vpon the troubles and aduersity of the ship of the Church on the Sea of this world Let the citizen in the enioyment of his freedome thinke how happy a thing it is to bee made a free-denizen of the new Ierusalem Let the husbandman from the tillage of his ground take occasion to meditate vpon the spirituall manuring of his heart from reaping his crop in the appoynted season vpon the great haruest at the day of Iudgement when euery one shall reape the fruit of his doings whether good or ill Let the rich man vpon the thought of his full bags vpon the sight of his faire buildings be led to contemplate vpon the durable treasures of spirituall graces vpon the vnspeakable pleasures in heauenly places in the possession whereof is ioy and life for euermore Let the poore man when he considereth the coursenesse of his diet the meanenesse of his cloathing the hardnesse of his lodging the penury that he suffers in in his state the contempt that he meeteth with in the world diuert his mind from discouraging thoughts which from thence may easily arise and ponder with himselfe how happy a thing it is if he be a Saint to share with his Sauiour in the pouerty of outward condition and how much hee doth excell if he be poore in spirit a great number of great ones in the world in that whereas they haue but their portion in this life he hath an incorruptible crowne an immortall weight of glory layd vp for him in the heauens c. If in this wise our mindes be well busied our meditations well inured to an holy comparing of heauenly things with earthly wee shall make a religious vse of the naturall created and wise disposed workes of God to the edification of our owne soules and our tongues will be the fitter to speake of heauenly matters to the capacity and commodity of our brethren when we haue occasion offered vnto vs to conferre with them as Christ did with Nicodemus about things of that nature CHAP. III. The second generall conclusion from the summe of the Text. Sect. 1. ANd is there nothing else to be generally concluded from this kinde of comparatiue speaking but that which hath been deliuered in the former chapter Questionlesse yes for a second thing of nearer affinitie with the comparison then the former commeth necessarily to be obserued and this it is 2. Doctr. generall That the Winde is a fit similitude to set out the heauenly breath of Gods gracious Spirit the wisedome of Christ himselfe saw it a fitting resemblance for himself being in speech with Nicodemus about the doctrine of Regeneration vseth this very metaphor of the winde to informe him in that mystery and to take away those carnall cauills which hee brought in against that doctrine And very well may this be a trueth Reason For why the Winde is a signe both of the presence and power of God according to that of the Psalmist o Ps 18.10 He came flying vpon the wings of the winde but wheresoeuer the Spirit of grace breatheth there the Lord his gracious presence and heauenly power is manifested therefore fitly may the winde resemble the work of Regeneration which is wrought by the Spirit of God Sect. 2. Vse 1. The consideration of which poynt serueth in the first place to teach vs to wonder at the depth of Gods counsells at the vnsearchablenesse of his wisedome that such a creature which beareth the representation of so many diuers things should be found fitting to resemble the spirituall renouation and new birth of a Christian that that which is a p Prou. 11 29 Hos 12.2 symbole of vanity should resemble that work which is most contrary to vanity that that winde which is a q Iob 21.18 signe of the irrecouerable misery of wicked men should signifie those graces which doe free the Elect from eternall misery that that wind which is a shaddow of the r Isa 41.16 violent force of wicked enemies against Gods people should represent those graces which are as Shieldes and Targets vnto the Christians against all hostile attempts and spirituall assaults of the enemies of their soules Needs must this cause vs with the holy Apostle in an holy admiration to cry out
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 hearts o Ro. 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 spirituall p Cant. 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 to q Psa 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 the r 2 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 ſ 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 t Act. 10.44 It was at a Sermon of Paules when the Spirit opened the hart of Lydia u Acts 16 14 When Ananias instructed Paul the seales fell from his eyes and hee receiued spirituall sight w Acts 9.17 By the preaching of our Sauiour many of the Iewes came to beleeue on him with his word did hee cleanse the x Mark 1.42 Leper y Ma k 5.42 raise the dead z Mar. 10 52. open the eyes of the blinde a 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 ceited in her own eyes and thence it was that they were so ful of grace Can the profane person get restraining grace so long as in the pride of his hart he thinks himselfe good enough Can the ciuill person euer get sauing grace so long as he is puffed vp with a loftie conceit of his owne righteousnesse Cā the hypocrit get sanctifying grace so long as he prides himselfe in those common gifts which he hath already It is not possible For so long as men are swolne vp with a selfe-conceit of their owne excellency with an haughty opinion of their ciuil honesty with a conceited thought of supposed sanctitie they can see cause neyther of complaining before God of their natiue filthinesse nor cause of praying vnto God for more holinesse And if they see no cause to doe thus how can they long for grace and if they neuer long for it they can neuer haue it Let the word therefore which thou hearest be effectuall with thee to bring thee out of conceit with thine owne holinesse and learne thee to see and acknowledge that thou hast nothing in thy selfe originally but natiue pollution otherwise though thou beest neuer so well esteemed in the eyes of the world Publicans and harlots shall sooner enter into the kingdome of Heauen and be blowne vppon with the winde of heauen then thou shalt Thirdly when the word hath done this notable good with thee 3 Help to sanctification as to bring thee to a base esteem of thy selfe in respect of the lacke of grace then must thy heart be softned and moistned with the teares of contrition and remorse of conscience must bee the thing which thou must striue for The Prophet c Ezek. 36 26.27 Ezechiel seemeth to intimate vnto vs that the Lord before he putteth his Spirit within vs he taketh away the stony hart from vs. d Isa 66.2 To this man will I looke saith Iehouah himselfe by Isaiah that is of a contrite spirit The more moist the earth is the more vapours ascend out of it and the more vapors rise from it the more windes blow vpon it euen so the moyster our hearts are the more tender our consciences are the more vapours of sinne will the Sunne of righteousnesse draw vp to himselfe in regard of guilt by the grace of iustification and so the more way shall be made for freedome from the reigne of sinne in the grace of sanctificatiō Why were the Scribes and Pharises so destitute of grace but because hardnesse of heart did possesse them and the spirit of slumber was vpon them whereas Peters e Acts 2 Conuerts being pricked in their consciences did beleeue and repent to the remission of their sinnes and sanctification of their soules And truely this must needes be an vndeniable truth because that when the heart is tender and soft it is like waxe capable of the impression of euery grace then the preaching of the Lawe will worke vppon it to the producing of the grace of repentance the preaching of the promises of the Gospel will worke vppon it to the breeding of a liuely faith the reuealing of the will of God concerning any necessary duty to saluation wil worke vpon it to the begetting of new obedience the experience of Gods mercies will worke vpon it to the effecting of the grace of loue the meditation of Gods iustice and power wil worke vppon it to the engendring of an holy and sonne-like feare but where this softnesse and tendernesse is not neither Law nor Gospel neither mercy nor iustice nor any thing else will auaile to imprint the least stampe of any grace vpon the soule And truly from the want of this it is that so little grace is to be found amongst the posteritie of Adam in this last age of the world Aske the Philosopher why winds are not so common in the winter and summer quarters as they are in the spring the Autumne and he will answer that the cause is from the hardnesse of the earth beeing more bound with extreamitie of frost and colde in the winter then in the autumne and more parched with vehemencie of heate in the summer then in the spring euen so aske the Diuine what is the reason why the winde of grace doth not blow as well vpon the greater number as the smaller and hee wil answer you The hardnes of mens hearts is the ground of it their hearts are frozen with the dregges of coldnes and security and they are parched and dried with the heate of their Iustes which hindereth all spirituall moysture in them and can heauens blasts blow so long as all such moysture is wanting vnto them I confesse indeede that when the Spirit beginneth first to breathe it findeth the heart of the sinner hard and impenitent but yet I say that the Spirit neuer proceedeth vnto the vp-shot of Sanctification
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 as y Hypocrates 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 therefore * Helpes 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 z 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 CHAP. XI The fourth and last Doctrine obseruable in the second part of the Text. Sect. 1. Doctr. 8. There are diuersitie of degrees in the feeling of seueral Christians NOw followeth the fourth position as the last from the middle of the verse to bee discoursed vpon Which standeth thus That there is not the like feeling of grace in all Christians There is as good a ground for this point from the Text as for the former It is with the feeling of Grace
in the heart as it is with the hearing of the sound of the winde Some heare not the winde so loude as others though it bloweth equally alike when both doe heare it so some feele not the worke of grace in the same measure that others doe though the same spirit breatheth vpon both I will trouble you with no more Scriptures for this then with that of Saint Paul 1. Cor. 12.4 There are diuersitie of gifts but the same spirit and if diuersitie of gifts why not diuersitie of feelings according to the measure of those gifts And there is very good reason for it For first There shall not be the same fruition Reason 1. of happinesse in the kingdome of Glory I know that there shall bee enioyment of the same felicitie but there shall not be the same enioyment of that felicity in regard of the degrees of it According to that of the Apostle 1. Cor. 15.41 One starre differeth from another in glory Now if there be differing degrees in the taste of Gods fauor among the Saints triumphant in the kingdome of glorie I see nothing against it but that it is so and may bee so amongst the Saints militant vpon the face of the earth in the kingdome of grace Secondly all are not of the same age Reason 2. in Christ but they stand in a three-fold difference Some are Infants and new borne Babes in in Christ as Peter calls them a 1 Pet. 2 3. or little Children as Iohn calls them b 1. Ioh. 2.1.18 Some are of a middle growth or yoong men as the same c 1. Ioh. 2.13 Apostle stileth them And others againe are strong Christians olde men in pietie or Fathers in Christ as hee entitleth them d 1. Ioh. 2.13.14 Now these seuerall ages haue their seuerall feelings new Christians in one measure middle aged in another Fathers in another And amongst euery one of these kindes one hath his feeling in one degree and another in another according to the measure which the Lord hath allotted for him according to that capabilitie which he hath giuen them seuerally Reason 3. Thirdly the Lord will haue it thus that Christians may see themselues to stand in neede of helpe from one another which they would not take notice of if there were an equalitie of gifts and equall feeling answerable thereunto Sect. 2. Vse 1. By this then in the first place we may see what answer may be made what satisfaction may bee giuen to those Christians who call their estate in doubt and make a question Whether euer they had sound grace bestowed vpon them because they neuer had the same feeling wrought in them which they heare to haue beene in others that are of the same profession age and standing with themselues questioning Whether euer their repentance was sound because their humiliation was neuer so deep as theirs Whether euer their faith was sound because they haue not attained vnto the same stedfastnesse of perswasion in Gods loue that strength against doubting and that measure of spirituall ioy in the holy Ghost that their brethren haue attained vnto To whom this is that which I will say for their resolution As there are diuersitie of degrees in the gifts of the Spirit so there are differences in the measure of feeling that accompany those gifts and therefore they may haue grace thogh they cannot remember that euer they haue matched such and such whom they suspicion whether euer it were true because it hath not equalled thy brothers feeling that is but a copartner with thee of the same grace I doe not deny but that it is good for thee to be iealous of thine owne condition and I would to God the hypocrite would but fall to make such questions but yet take heede thou that art a right Saint that thou doest not grudge at Gods wisedome in dispensing his gifts of this nature if hee hath giuen thee any measure of humiliation and consolation at all it is his great mercy if it be in truth And whether it be in truth thou shalt easily finde by these particulars First for thy humiliation whether the Lawe hath beene thy Scholemaister or the Gospel thy Tutor to bring thee hereunto for e Rom. 2.4 Gal. 3.24 both haue an hand in leading to repentance if that hath beene true first thou hast had a sight of sin as it is sin secondly thou hast seene thy selfe a condemned person for sinne thirdly thou hast grieued for it fourthly thou hast growne to dislike it and doest daily more more and fiftly thou forsakest it Againe for thy faith if that be true then first thou hast seen no other name whereby thou canst bee saued but the name of Iesus Secondly thou hast disclaimed and renounced thine own righteousnesse Thirdly thou hast longed after Christ Fourthly thou hast either found him to thy spirituall comfort or else thou hast a resolution that thou wilt not be satisfied vntill thou hast found him and dost see thy sinnes pardoned in him And thou longest with all thy heart for that same ioy of Gods chosen so much and so often spoken of in the Scripture If then thou hast these things in thee in neuer so weake a measure know thou that thy case is good thogh thou hast not attayned vnto the same heighth and depth of them that other seruants of God haue perhappes no elder in respect of the new birth then thy selfe too Thou doubtest of thy humiliation thou sayest Why peraduenture by the vertue of education and example thou hast beene trayned vp well is lacking one way eyther in thy humiliation or of faith the Lord hath made good another way Take that which thine is and bee thankefull knowing and perswading thy self that thou shalt not misse of one inch of that measure of feeling which he hath layd out for thee A Cautiō This haue I spoken not with an intent to flesh any hypocrite or other person that is frozen in the dregs of securitie for if any doe so abuse it the offence is taken not giuen neyther to sing a Song of fleshly ease to the Christian himselfe to make him slack his diligence in making his calling and election sure but onely to giue satisfaction vnto his wauering heart when hee shall doubt of the truth of his spirituall feeling when he compareth it with the feeling of others whose measure in this thing is greater then his owne Sect. 3. Vse 2. In the next place this serues to condemne the vncharitablenesse of some in the Church of Christ which call into suspicion the soundnesse of their fellow brethren because hauing bin as long trained vp in the Schoole of Christ as themselues they haue not attayned vnto the same measure of feeling that themselues haue Which Christians if they would well aduise themselues by this doctrine may plainly see that they passe their bounds censure more tartly then they warrantably may For if the winde when it bloweth
their first entring into worldly dealings striue by all manner of waies to increase in wealth and riches but because they will set no bounds to their estate no period which they resolue not to passe neyther will they learne to know any measure beyond which they purpose not to goe And shall not men of the Spirit from the first time of their conuersion seeke to thriue in those spirituall riches no limits whereunto the Lord hath set vntill their earthly tabernacle bee dissolued and death maketh a separation betwixt the soule and the body How doe they looke for the Garland except they runne forward What hope can they haue of the Crowne of life except they bee faithfull vnto the death If I had but a perswading faculty I would vehemently vrge this spiritual growth in the practice of piety in the life of Christianitie in these declining times in this decaying barren age of the world But Peter shall speake in stead of me z 2. Pet 3.18 Grow in grace And so shall Saint Paul a Ephes 4 15. In all things grow vp into him which is the head that is Christ c. Whose counsell I would entreate thee to follow to hold fast and to encrease what thou hast already receiued Quest But will some say It is easier to say Grow then to shew how to grow bare exhortation berall Arts that there was neuer a day passed ouer his head wherein he did not either reade something or write something or declaime and out of doubt hee was no loser by it So if men and women would be more diligent students in the Oracles of God the book of the Scriptures they should be great gainers in the trade of godlinesse and their dayly incomes of heauens blasts would be larger then now they are Vnto God therefore my brethren I commend you e Acts 20.32 and to the word of his grace which is able to build you vp and to giue you an inheritance amongst all them that are sanctified f Phil. 1.9 praying that you may more and more abound in knowledge and in all iudgement Helpe 2 Secondly prayer vnto God that hee would leade vs forward by his holy spirit wil be a means to raise higher the gales and gusts of this spirituall winde In this practice we haue the Apostles to goe before vs who prayed and said g Lu. 17.5 Lord encrease our faith And if their faith then all the other graces which are ioyned with faith and attend vpon her Thus prayed Paul on the behalfe of the Philippians that h Phil. 1.9 their loue might abound Thus prayed hee also for the Ephesians when he sayd i Ephes 3.14.16 For this cause doe I bow my knees vnto the Father of our Lord Iesus Christ that hee would graunt you according to the riches of his glory to be strengthened with might by his Spirit in the inner man And thus must thou pray also that art a partner in the possessions of grace and then thou shalt find that that God which hath begunne the good worke will perfect it for the more frequent and feruent thy sutes are for the augmentations of Grace the better thou art sure to thriue in thy spirituall and holy courses Thirdly to loue the communion Helpe 3 and frequent the company of the Saints is a way to bee gayners and a meane to encrease the stocke of true holinesse The more vapours are together the longer and stronger are the windes like to bee and the moe holy hearts are vnited together by the bond of holy societie the more occasion their times about things that tend not to edification neglecting faith repentance such necessary neuer to be knowne-enough principles they com at length to call their mother whoore like impudent children though they first receiued the graces they make profession to haue in her yet they will not sticke to slaunder her as a limme of the Romish Synagogue And therfore I say I perswade not to such meetings but I perswade to that which the Apostle doth Hebr. 10.24 25 Brethren forsake not the assembling your selues together as some doe that ye may consider one another to prouoke vnto loue and good workes and to exhort one another in asmuch as yee see the day approching Children season themselues in profanenesse by their playing together Profane men strengthen themselues in wickednesse by conuersing together in Ale-houses Tauerns Brothell-houses Theatres c. Papists in heresies by mutuall society and shall Christians depriue themselues of this means to thriue and grow vp in grace by neglecting the society and communion of one another God forbid If they doe that which the Prophet speaketh of the materiall temple may bee verified of them k Hag. 2.3 Who is left amongst you that sawe this house in her first glory And how do you see it now Is it not now in comparison of it that is of what it was before as nothing Fourthly it must bee our care not Helpe 4 onely to walke wisely and circumspectly redeeming the time as the Apostle aduiseth l Ephes 5.15.16 but also to bee daily weeding our corruptions out of the ground of our hearts with the weeding-hooks of Examination and renued Repentance searching diligently what thistles grow at the bottome what euills are most prone to please our selues in that wee may daily grow into hatred with them and cleanse our selues from all filthines of the flesh and spirit perfecting holinesse in the feare of God as the Apostle his counsell is m 2. Cor. 7.1 For if day by day passe ouer our heads and we seldome or neuer search out our hidden sinnes and summon our selues for them before Gods Tribunall wee may bee so ouer-growne with security lacke of care that our growth in sanctitie will be hindered our gifts of grace to our sense at least much impaired euen as land when it is sowne corne when it is sprung vp for want of looking to and weeding may bee ouer-growne with noysome weedes and vnprofitable plants to the great hinderance and grieuance of the poore husbandman Helpe 5 Lastly it will much auaile vs in this spirituall growth to keepe our graces in exercise and to put them to vse One good way for a Merchant or Trades-man to thriue in the world Simile is if his markets be good the winds serue to be continually in trading and still to haue the maine stocke going Whereas he which alwayes spends of the stocke and tradeth not withall may goe downe the winde and soone prooue a bankrupt So for a man to haue good gifts good graces and not occupy with them nor keepe them in exercise shall be so farre from encreasing his spirituall store that hee shall rather diminish and wrong it Vse limbes and haue limbes saith the olde Adage Vse knowledge and haue knowledge vse faith and haue faith vse loue and haue loue vse humilitie and haue humilitie c. 1. Hast thou the grace