of the holy One and the poor in spirit wax rich in grace MOTIVE VIII Thy natural averseness There is no such Trewant as the natural man Motive 8. Judas will rather hang himself then delight in his Masters pleasure but first meer shame will reduce thee from this ingratitude no love for thy father nor love for thy Redeemer nor love for thy preserver fie fie for shame the oxe (1) Isa 1 3 knoweth his owner and the dog at thy heels his master Secondly Let thy heart alone and thou (2) 1 Cor. 2.14 wilt love thy God less next day then thou wilt to morrow and less to morrow then to day thou dost Thirdly Thou must not follow but (3) Col. 3.1 lead thine affections we force our selves to delight in such diets such exercises such employments as most suit not with our pleasure but with our real good Fourthly What thanks is it if we place our affections upon that whereunto we are of our selves addicted but herein we know that we love our God if we deny (4) Mat. 16.24 our selves that we may love him Lastly remove thine ignorance and thy dis-affection is removed once see the beauty of holiness (5) Exod. 15.11 and be out of love with it if thou canst thou wilt therefore love God because God is glorious in holiness thy Lord most holy MOTIVE IX Motive 9. A ninth Motive which may stir up thy mind to follow God fully is thy desperate guilt The whole need not the Physitian but thou dost such a sinner as thou art may well cry God mercy all the days of his life He that hath wallowed in so much mire as thou hast done hath great reason to wish (1) Ezek. 36.25 for clean waters who should thirst after sanctification if thine Aethiopian skin should not the Leopards spots are white to thine if the blood of the Lamb can make thy crimson sins whiter then snow surely thou hast cause sufficient to bath in that warm blood thou hast sinned so prodigally against heaven and against God that it is the best of thy skill to make benefit of Christ merits Then then the holy Angels will (2) Luk. 15.7 rejoyce indeed when they see such a lost creature as thou hast been take the kingdom of heaven by violence and main force MOTIVE Motive 10. X. A tenth particular which helpeth thine unwearied soul to take the kingdom of heaven by violence is the present evil world viz. unless it were better then it is thou wilt no more (1) Jam. 1.27 dirty thy self with it the cares thereof may choak such as love them but thee they drive unto (2) 1 Pet. 4.19 thy faithful Creator to him that endured temptations in the wilderness Canaan is sweet pleasures upon earth may ensnare fools they only mind thee of thy masters joys thou translatest the whole book of nature into a book of grace well knowing that the things which are seen are transitory but the things which are not seen are eternal MOTIVE XI Motive 11. The next particular serving to awaken thee unto righteousness is the corruption of thine old man For first while [1] Gal 5.17 thy flesh is contrary to thy spirit his thou [2] Rom. 6.16 art unto whom thou yieldest obedience and if it was thy [3] Rom. 8.6 death to be carnally minded to be spiritually minded is a sign of life Again sometimes a (4] 2 Cor. 12.7 buffet or two doth Saint Paul a kindnâ—ss [5] 2 Cor. 12.9 while the flesh (6) 1 Pet. 2.11 warreth against thy soul thy soul is [7] Deut. 8.2 Judg. 2.21 22 3.2 kept upon her guard Rome is not secure so long as Carthage is standing nay opposition strengthneth the prevailing party as [8] 2 Sam. 3.1 Sauls rebellions established David in his Throne for infirmities of nature excite the power of grace Corruption is flesh and [9] Isa 31.3 not spirit MOTIVE XII Motive 12. The roaring lion at this instant seeking to devoure thee Among too too many Ministers who during our late detestable rebellions were most reproachfully tossed out of their livelyhoods one I knew who (1) Mr. Vade of Odington in Glocester-shire would full often with indignation enough boast himself a person more beholding unto Committee-men then unto all the kinred which be had his riddle was while he kept house in his Parsonage diseases cares and debts grew upon him but so soon as the Committee had once for ever sequestred from Him his Parsonage they from that time forward eased him of his debts by disposing his fifths for their payment they cured him of his disease while want of a horse made him walk away his Gout and withall they freed him from his cares for he had now no worldly thing to care for bear with me the condition is thine I may seriously affirme that next unto God himself this (2) Matt. 6.13 13.39 evil one is although full (3) Esa 10.7 sore against his will the very best friend whom thou hast in the world if thou hast but eyes of understanding in thy head this I will clear unto thee in three particulars The Devil (4) Eph. 6.12 1 Pet. 5.8 befriendeth thee first By deterring from sin Ah Sir this Bug-bear at the gate will make thee (5) 1 Tim. 3.6 7. keep within dores the saucer eyes of this spright will make thee look unto thy self espie once his cloven foot and adventure (6) Act. 24.16 abroad if thou darest Secondly By Temptations thou wilt not trust a reconciled enemy The Devil is so [7] Eph. 6.11 2 Cor. 2.11 well known that none of his chaff can catch old birds if he begin to tempt he will make thee glad to cling unto thy father Thy fear of this Pursevants Arrest [8] Heb. 4.16 will make thee take Sanctuary the more stratagems this subtle creature useth to (9) 2 Tim. 2.26 entice thee toward hell the more thy holy jealousies will draw thee toward heaven and all the while this Avenger lasheth thee [10] 1 Kin. 12.11 with Scorpions he [11] Gal. 3.24 schooleth thee unto Christ Thirdly [12] Ephes 6.11 by wrestlings carnal [13] 1 Pet. 2.11 lusts war against the soul but we wrestle not against flesh and blood alone these are no equal match for him that [14] Psal 23.4 27.12 undertaketh to be strong in the Lord that is a [15] Heb. 22.4 Sine periculo seiget ludus dull skirmish which hazardeth no blood Surely thou shalt see what thy servant can do saith the (16) 1 Sam. 28.2 Warriour As the Martyr Juliano kissed the step whereon he stood to suffer death so thou when valiant wilt kiss the turf whereon thou standest to fight thy Lords battel Glad is David if he may be but allowed to deal with (17) 1 Sam. 17.32 a Goliah if Jether (18) Judg. 8.20 fear Zebah and Zalmunna it is
to (14) Pro. 13.11 Psalm 33.10 punish such a person with scarcity in vain shall the Defrauder Oppressour or Thief heap up unjust gains If God cast but half (15) Deut. 28.20 an eye upon his Babel in vain doth the Worldling build high comforts upon his sandy Foundation If God (16) Esay 10.26 1 Sam. 26.19 1 Kings 11.14 23 compared with Prov. 16.7 stir up the Spirit of his Prince of his Kinred of his Family of his truest Friends against him in vain doth the man-pleaser trust in the arm of flesh No marvail then if the recompence of vanity be vexation of spirit no wonder if they that sow the wind reap the whirlewind if they who provoke God provoke him (17) Jer. 25.7 to their own hurt Every affliction which exerciseth a gracious Soul is grievous for the present how much more judgement for sin as judgement If God (18) Levit. 26.19 break the pride of mans power man shall soon (19) Levit. 26.39 pine away in his iniquity If when sinners turn from the Lord the Lord will not (20) Num. 14.43 be with them the sound of a shaken leaf shall (21) Lev. 26.36 chase them To the impenitent sinner God can if it suit with his glory make every expected Refuge pricks in the eyes and thorns in the side He can so often as pleaseth both (23) Levit. 26.16 appoint terrour and cause sorrow Foolish persons are plagued (24) Psalm 107.17 by reason of their offences Now if God will by his temporal judgements (25) Ezek. 38.23 magnifie himself and sanctifie himself that he may be (26) Ezek. 39.23 known in the eyes of the Nations there is nothing more natural then that he who suffereth for his sins should finde (27) Psalm 39.11 trouble of heart Let his heart be troubled Thirdly Who so doth what is Right but not with an upright mind hath a mind to be troubled If Machiavel hath the policy to attain not vertue it self but the appearance of vertue I rather pity thed envy him fool that he is while he fancieth the exercise of Vertue burdensom but the credit of it beneficial he is a contradiction unto himself Pusillanimity [1] Omnis compositio indigentiae cujusdam videtur esse particeps not discretion drave him upon these shifts Where the heart is divided it is [2] Hos 10.2 forthwith found faulty even unto it self Reason telleth us that in one and the same bosome a [3] Psal 12.2 heart and a heart can never agree together if the double-minded man be unstable [4] James 1.8 in all his wayes it is impossible his thoughts should be stablished He hath no [5] 2 Pet. 3.17 stedfastnesse of his own and must therefore expect to continue unsetled Besides The Hypocrites attempt is of all undertakings the most irksome The behaviour of other persons is [6] Magìs ingenuè Peribonius like their Apparel suitable and habitual but this mans carriage is like that of a [7] Suasit jam olim Valla bypocritam Latinè reddendum esse histrionem Sculcet in Matth. 6.5 Stage-player therefore forced because mimical Again He can never enjoy his freedome who walketh in a disguise for while he so walketh he ever and anon feareth to be discovered and moreover most equal it is that he should have vexation enough and enough who had rather please [8] Gal. 1.10 man then God Such a man his Conscience [9] Sêque unum clamet cansámque Caputque malorum 1 John 3.20 accuseth him because he wittingly seemeth what he is not and again the same conscience condemneth him because he seemeth not what he is Once more Whoso would bear the world in hand that he hateth what he vehemently loveth and that he loveth what he vehemently hateth may well complain of trouble of heart for he is his own Tormentor Knowledge [10] Pro. 14.6 is easie to him that understandeth and unto him who like his God affecteth plain-dealing and faithfulnesse sincerity is pleasant but oh the Vnquothnesse of an hypocritical conversation To forbear sin not out of conscience but out of craft to perform duties not out of obedience but out of subtilty to force [11] Invitâ Minervâ for ignoti nulla cupido ones self upon mock-reading mock-hearing mock-praying mock-praising c. I say to be religious meerly for profit or ostentation to walk [12] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Echic as it were spiritually on a carnal accompt to professe a form of that godlinesse which the Soul naturally abhorreth to boast of heaven and dread hell to pretend a love toward God and to [13] To him that would not depart from iniquity the name of Christ must needs be terrible nor can he who serveth divers lusts serve God in sincerity and with hopes of acceptance wish in the mean while that there were no God these these are servitudes which the Devil himself was never subjected unto Hell is ignorant of these torments The Hypocrite is so very a fool that he thinketh to out-wit the only wise God I conclude therefore that until he [14] Ut dometur homo Deus quaeratur Aug. Tom. 10. Serm. 4. de verbis Domini at length convince his understanding that God is infinitely wiser then He it can be no marvail if his pragmatical heart be troubled Lastly Sometimes the wise and gracious God doth (1) Esay 1.5 Jer. 10.24 humble soften and prepare at least he would humble soften and prepare a soul for grace by giving unto it a sorrow of heart first whether (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato the person were formerly as prosperous as prophane or as unprosperous as hypocritical Manasses (3) 2 Kings 21.6 2 Chron. 33.12 13 19 compared with the prayer of Manasses was stormed from a spirit of divination unto a spirit of bondage from a spirit of bondage unto a spirit of liberty Thus if the heart of unbelief be not in justice troubled that trouble may (4) Rom. 9.17 22 fit it for destruction it is in mercy troubled that troubles may fit it for conversion What our Lord doth that we know not now but hereafter (5) John 13.7 we shall know He who hath mercy upon whom he will and (6) Rom. 9.18 hardneth whom he will weigheth (7) 1 Sam 2.3 Quem locum de divin's cogitationibus à proposito nunquam deficientibus intelligant Thâ—odor Symmach Vatabl. Cajdan Pagnin Fraa de Men. doza actions He at this present provideth for the future storeth up sometimes vengeance sometimes mercies decreeth that before all Worlds which either his severity or his loving kindnesse determineth to accomplish in (8) Acts 2.23 dayes yet to come Sirs is any thing (9) Gen 18.14 too hard for God Such yea such is the unsearchable goodnesse of the most High that the self-same prosperities the self-same adversities which formerly hardened may (10) Hoc enim est
dicere hoc est quod trepidabam proferre Qui ergo se tanti patris silium consitetur credit respondeat vitâ generi moribus patri mente at que actu asserat quod caelestum consecutus est naturam Chrysologi Serm. 72. our God be by us few glorified Fourthly Reason 4. From grace assisting Therefore God must be by us glorified because if Christs Disciples we be we have the benefit not only of reason but of grace As unreasonable creatures want understanding to know there is a God so unregenerate creatures want grace to glorifie that God whom they know a rational power over all which is before them they may and [1] Rom. 2.8 must exercise a spiritual they should but cannot As ever they would [2] See William Fenner his Wilfull Impenitency Mr. Baxters his Call to the Unconverted his Now or Never c. obtain that glory which shall hereafter be revealed as ever they would work out their salvation as ever they would escape condemnation as ever they would quiet the barking of their guilty consciences as ever they would entitle God unto a protection of what they possesse nay since the fewer their offences the [3] Mat. 16.27 Luke 12.47 48 fewer their torments as ever they would mitigate the severity of eternal wrath let the vilest unbelievers see to it that they do ever make the best use which possibly they can of that little understanding they have David even then when he himself was [4] Psalm 109.4 all prayer made this imprecation against Judas [5] Psalm 109.7 Let his prayer become sin the meek Moses who [6] Exod. 32.32 petitioned rather then not forgive Israels sins blot me out of thy book against Dathan and Abiram brake forth [7] Num. 16.15 Respect not thou their offering Sirs the same is the [8] Mark 3.29 intercession of the merciful Jesus against such unbelievers as despising salvation harden themselves in their [9] John 3.18 accursed estate Such a one cursed he is and will not feel how [10] John 3.5 mortal his sins are he liketh his inbred corruption so well that he had rather be without the Spirit of Regeneration then endure the pangs of a new birth he serveth divers lusts and he liketh it well most contented is he to be Satans underling he [11] Rom. 6.12 7.22 Psalm 51.10 Gal. 5.24 Libera me à malo hom ne viz à merpso Aug. complaineth not that he was conceived in iniquity that he hath a heart rebellious c. In short nature cannot relieve him and he will not seek out for grace therefore is his whole life but a series of hypocrisie and of guilded sins So unreasonable is such a one that he is too [12] Psal 10.4 Homo sib obnoxium Deum exist mat non se Deo Spanhem proud to obey he scorneth instruction so fool-hardy he is that he feareth none of all that infinite power none of all that infinite justice which the Almighty glorieth in Since now the holinesse of God is an [13] Prov. 29.27 abomination unto his heart it is no marvail at all if his sacrifices are an [14] Prov. 15.8 21.27 abomination unto his God for he cannot be said to serve the Lord but [15] Qui facit ea solummodò quae vult facere non Dominicam voluutatem implet sed suam Salvian his own fancy Never never let such a nasty sloven dream that ever the King of glory will accept any confessions any thanksgivings any prayses any panegyricks from such a [16] Psalm 50.16 Prov. 17.7 rustical clown such a vagrant Tinker such a black-mouthed smuttifacâ—â— Chimney-sweeper as he silly unbeliever is Let him know it is for [17] Psal 4.3 33.1 City-Recorders for Vniversity-Orators and for select Ambassadors to receive audience from Princes if these will speak good of our Kings most excellent Majesty our King will graciously vouchsafe unto them this honour that their speeches shall if not please yet not offend What is his Royal Person [18] Job 22.3 4 bettered by any subjects applause Jesus Christ he refuseth Hosanna's if they proceed not from a sincere heart and unlesse you [19] Rom. 8.4 5 seek out for his quickning renewing and sanctifying Spirit vain are your pretences of seeking to glorifie your God Sinners For the Lords sake lay aside this idle this unreasonable unbelief of your hearts Give unto your God the right use [1] See Bishop Prideaux his Euchalogia or Doctrine of Prayer Part 2. cap 7. viz. Of Christian Atacrity of your Reason and of your natural affections It is impossible for him to sincerely seek to glorifie God who hath no apprehension of God other then of an enemy both denouncing judgments and ever likely to execute what judgments he denounceth Now he that drowneth the [2] See of this Book pag. 109. use of his Reason in a perverse unbelief can have no other I mean no other true apprehension of the infinitly just God then some such like disheartening notions Oh do not cherish such perverse such [3] Qualem te paraveris Deo talis oportel appareat tibi Deus Bernard in Cant. Ser. 69. distrustful thoughts He that nourisheth hard thoughts of so good a Lord as our Lord God is verbal thanks he may bring but such alas take not neither with himself nor with his God Not with himself for [4] Prov. 25.20 what are songs unto a heavy heart Zions Songs [5] Psal 137.4 unto an enthraled captive How can one conscious that he is dead in trespasses and guilt come [6] Heb. 4 16 with any boldnesse unto the throne of grace how can he give lively praises Shall the dead [7] Psal 88.10 praise thee O ever living Ood When their Daughter lay [8] Matth. 9.23 without life her weeping parents took small pleasure in the noise of minstrels and unto the prisoner that is guilty the Judges Trumpet giveth but an uncomfortable sound just so unto him whose soul affecteth to be gracelesse the remembrance of God is but a [9] See Bishop Reynolds third Sermon upon Hos 14. mihi p. 7. sad remembrance enlarge the heart it doth not aggravate and renew guilt it doth Neither doth God regard [10] Esay 19.13 such empty lip labours The same unbelief which discourageth man in his duties the same [11] Rom. 8.8 14.23 Heb. 11.6 rendreth his duties displeasing unto his God if God [12] 1 Sam. 25.35 accepteth not his person neither accepteth he his pretended services for as good never a whit as with an evil will and needs must [13] 1 Cor. 12.3 Rom. 8.9 Acts 7.51 that will be evil which hateth to be spiritual Where the heart is not Gods what valueth he the rest nay where the heart undervalueth his Spirit what valueth he the heart That heart which would [14] Ex arbitrio non ex Dei imperio Tertul. like Israel who when he saw without a God
3.8 them whom and them alone whom he listeth to sanctifie but as true it is that whosoever (2) Gal. 6.8 soweth to this Spirit shall of this Spirit reap life everlasting Object He that will sow to the Spirit must think a good thought but it is not in us of our selves (1) 2 Cor. 3.5 to think a good thought Answ Neither is it of our selves that we (1) Acts 17.28 live move and have a being Our self-insufficiency is so far from being (2) Phil. 2.12 13 a bar against Duty that it should excite us unto the use of all meanes possible The more we want breath the more we gasp for it I opened my mouth and panted for I (3) Psalm 119.131 When Anaxarchus the Philosopher told the Treasurer the gist which he expected from Alexander was no lesse then an bradred talents Alexander was very well pleased for said he He understandeth me aright he understandeth that I am both able and willing to give him Luke 11.13 so great a gist Plutarch Apotheg longed for thy Commandements Therefore work out your salvation with fear and trembling because he who worketh in you to will and to do is God Therefore be renewed in the spirit of your mind Therefore be ye filled with the Spirit because God is he which poureth forth of his Spirit upon all flesh God is he and he alone that must put his Spirit in our inward parts When unto what we should do alone the Master himself putteth a helping hand we the servants are the more sober the more circumspect the more diliget yea and the more confident too for if our Master himself begin once to help us without doubt he would have his work well performed and perfectly finished Be of good chear arise he (4) Mar. 10.49 calleth thee Object If he begins But Doth he or will he begin Answ He both does and will if thou (1) Acts 5.32 wilt not resist Know where God freely vouchsafeth the ministration of his Gospel there (2) Acts 11.18 28.28 2 Cor. 3.8 9 Velle currere meum est sed ipsum meum sine Dei auxilio non erit meum Hieron Tom. 2. Ep. 197. the ministration of his Gospel is unto them who obey it the ministration of the Spirit Object To obey is also a gist of the Spirit Answ Until the Spirit first furnisheth thee with a sanctified will and with a sanctified obedience he (1) 2 Cor. 8.12 accepteth what thou hast even thy hearty will and real desire If thou in the simplicity of thy soul stretchest forth the uttermost of thine understanding and of thine affections after things spiritual God will (2) Nos autem dicimus humanam voluntatem sic divinitùs adjuvari ad faciendam justitiam ut accipiat Spiritum Sanctum quo fiat in animo ejus delectatio dilectioqs summi illius incommunicabilis Bozi Aug. de Sp. cap. 3. mercifully interpret this a spiritual mindednesse he will not quench this smoaking flax Reason telleth thee it is as well thy wisdome as thy duty to prefer Gods wayes Gods will and Gods glory before thine own wayes will and glory Doth thy heart assent unto this evident truth If so I doubt not but God will sanctifie thee by his truth He that will do the will of his God shall (3) John 7.17 know it and he that coveteth Gods Spirit for Gods sake shall (4) Esay 44.3 have what he coveteth Beloved Of free grace it is that (1) Acts 10.45 2 Pet. 1.3 God causeth his Gospel to shine among us of free grace it is that now while it shineth we rereive from it any light of knowledge at all of free grace it is that any lght of knowledge raiseth in any of us any good desires (2) Habemâ—s nos aliqud Dei sed ab ipso non à nobis sed ex gratiâ ipsius non ex nostiâ proprâ—etate Tertul. câ—ntr Hermog of free grace it is if in us and from us proceedeth any thought word or deed that good is but then so abundant is this free grace of his that if we resist not his free Spirit will succour strengthen stablish us in a firm resolution and practice of glorifying our Lord God (3) 2 Cor. 4.6 I pronounce therefore and what I pronounce I vehemently believe to be true viz. that who so through (1) Trahitur miris modis ut velit ab illo qui novit imus in ipsis hominum cordibus operari non ut homines quod fieri non potest nol ntes credan sid ut volentes ex nolentibus siant August coatr 2 Epist Peleg l. 1. c. 19. a desire of the quickening Spirit applyeth himself unto prayer unto the word preached unto new obedience c. and doth in a diligent use of these and of the like Gospel-Ordinances patiently wait the Lords leisure in Gods time and Gods time is best he shall obtain the so long desired spirit of grace and this as unquestionably as the spirit of Truth hath both offered and promised this Spirit Consider Friends as faith cometh by hearing so if (2) Rev. 13.9 any man will he may hear By such unlimited invitations the Father who sent Christ draweth us (3) John 6.44 to coâ—e unto Christ and whosoever of us doth in the search of the Scriptures and fervency of prayer come to Christ him will (4) John 6.37 Jesus Christ in no wise cast out Yea if our fainting souls mistrust that the Father draweth us not Behold Christ of himself (5) Rev. 3.20 Quicquid appetitur appetitur ad modum appetentis cometh unto us he standeth at the door of our consciences at the door of our understandings at the door of our affections he standeth patiently and knocketh importunately he is as glad to hear our voyce as we are to hear his if we enlarge our hearts unto him if we open the door unto him though a King of glory (6) Psalm 24.7 9 he be he will not disdain to come in unto us he hath a mind to (7) Coen◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à commuatoae vesceatium Isiod sup with us and we if we will take an humble corfidence may feast with him our defiled consciences may (8) 1 Cor. 5.8 feast upon his Righteousnesse of this Fountain of (9) John 7.37 38 all spiritual graces our thirsty (10) Quicquid recipitur recipitur ad modum recipientis appetites may drink freely and abundantly and of this bread of life our hungry soules may eat their fill If we want Spirit look we unto Jesus Christ he will put spirit into us If we have a desire to glorifie the God of Heaven then is Jesus Christ one of our (11) Affectu consociat â— confoederat voluntates Cypr. Yea we glorifie the same Father which John 20.17 Christ himself doth fraternity whatsoever he doth he doth it for the praise and glory of his Father we cannot please him
he could not be said Exod. 32.8 unto the work of his hands Thou art my God Hâ—s 14.3 impose upon God without the intermediating righteousnesse of Jesus Christ offereth not prayses but affronts not thanksgivings but provocations The water which he bringeth he [15] Job 14.4 poureth forth of an unclean vessel the fruit which he tendereth he tendereth [16] Tit. 1.15 with a left hand with a left hand lame and leprous the prayer which he sacrificeth is no more then the cutting off of a dogs neck and his rejoycings are much like the shoutings of them who [17] Exod. 32.18 compared their glory unto a molten calfe Thus all the honour which God purchaseth from the heart refusing grace is only like unto that drudging work which just Masters [18] Quod faciunt contra voluntatâ—m Dei non impletur nisi voluntaâ— Dei Aug de praed Sanct. l. 1. c. 6. exact from their froward servants or much like those confessions which [19] Josh 7.19 Joshua extorted from accursed Achan like the assistance which wise Commanders squeeze from enemies taken in War else like that medicinal use which able Physitians make [20] As Philip of Macedon who made his enemies the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch of dangerous poysons In a word without faith it is impossible to please God for whatsoever is not of faith is sin viz. notoriously short of that reasonable service which the pure God may justly expect from every person since every person hath reason enough to thirst after the holy Spirit of Christ Jesus Sirs from those that do or may understand that such a Spirit is to be sought but seek it not all the honour which the Lord procureth is [21] Rom. 2.8 Job 21.30 Jude 15. Prov. 16.4 Rom. 9.22 Just as the Artist turnâ—th the natural violence of sire winds and water unto profitable works of Art as forced as that which through his transcendent power and wisdome he raiseth unto himself out of the hardnesse of Pharaohs heart or which is the same out of Adams disobedience out of sin as sin and out of Devils as Devils Wherefore the Lord perswade you to pant after the holy Spirit that you may with simplicity of mind endeavour to glorifie your God Object To pant after the holy Spirit of the holy God is a work of Regeneration and we are no more able to regenerate our selves then to beget our own substance in our mothers womb Answ To regenerate our selves in our power it is not we are meerly passive in our spiritual as well as in our natural birth It is tho [1] Ut letum Deo detur hâ—minis voluntatem boaaâ— praeparat adjuvandam adjuvat praeparatam Aug. sole work the sole act of the Holy Ghost to create anew The more [2] Ut velimus sine nobis operatur Deus cum autem volumus nobiscum co-operatur S Aug. de grat lib. arbitr cap. 7 observance and the more thanks is due from us unto that Father of Lights who is of his own will so ready to beget us with his word of truth that we should be any of us regenerated by his Spirit Object Though the word preached be spiritual we are [1] Rom. 7 carnal and sold under sin we are natural and [2] 1 Cor. 2 savour not the things of God Answ Naturally (1) Ratâ—o communionum opinionum consilii coelestis incapax hoc solum putat in naturâ rerum esse quod aut intra se intelligit aut praestare possit ex sese Hillar de Trin. lib. 1. we savour not the things that are of God but this we may do a natural man may be strength of reason so much as in him lyeth with humility and earnestnesse endeavour to know and taste of God as God is now manifested in his works and Word He may with (2) Plangendae tenebrae in quibus me mea facultas latet Aug. confess l. 10. cap. 32. the greatest of diligence he can observe and do the Will of God unto him in the holy Scriptures revealed As One most unworthy of so great a Treasure he may in a constant use of holy Ordinances wait for the (3) Luke 24.49 spirit of Promise moving causes for which the Spirit of grace is vouchsafed these are not Antecedent duties in which this Spirit is vouchsafed they are I say upon these waters of knowledge the Spirit delighteth to move Would a lost sinner patiently wait in the use of these appointed meanes should he never receive the Holy Ghost yet still he had done what in him lay he had submitted unto Christs Scepter he had glorified his God to his power he had made the best of a lost condition But the Scripture offereth more grace He that is faithful in a little natural abilities shall be entrusted with (4) Luke 119.17 16 16.10 gifts above nature True (5) See Mantoâ— upon James 2.4 confound nature with grace we may not sinful man may not justle the holy God may not reckon himself a co-adjutor in that wherein God will have the (6) See Bishop Reynolds Joy in the Lord in quarto mihi pag. 24. Videatur etiam Animalis homo habitus à D. D. Edvardo Reynoldo sole glory Mean while as we desire with all possible humility to acknowledge that the holy Spirit of the great God is infinitely a free Agent free as the wind which bloweth where it listeth so we are bound with all possible gratitude to confesse that this free Spirit hath tyed himself up * Deus promitteado se facit debitorem unto the truth of his Promises wherefore we dare not but expect to (7) Esay 64.5 meet God in those wayes wherein his free goodnesse hath appointed us to find him Saith one (8) Mr. Tillian a Dately of Banbury in his New Birth cap. 9. mihi p. 103. God hath appointed certain things to be done by men which they that will not refuse to do may do and the which they that shall do shall be Regenerate For saith (9) ibid. Neverthelesse Paedissequa noa praevia volantas saith St. Aug. Epist 106. he There is a common work of Illumination which so maketh way for Regeneration that it putteth into man a power of doing that which when he shall do the Spirit of God shall mightily work within him provided alwayes that he damp not the present motions of the Word and Spirit of God with procrastinations and delayes It is much-what in Regeneration by the Spirit as it is in generation of the flesh the fruit of Sarahs womb is expresly the gift of God but there was first a generation before a conception As to expect the fruit of the womb without generation so to expect the Regenerating Spirit without the use of meanes were to tempt nay to contradict and to controle the wise God Object The wind bloweth where it listeth Answ Most true it is that the blessed Spirit sanctifieth (1) John