vntill it hath prepared the heart by breaking and humbling it and taking away the flintinesse of it Thou therefore whose heart is stony whose conscience is crusty bewaile thy securitie lament thine impenitencie and take thou no quiet vntill more remorse bee wrought in thee and euery check that thy conscience giueth thee for any good which thou hast neglected for any euill which thou hast committed quench it not choake it not repell it not For if thou resistest when conscience doth its office thou indisposest thy selfe to any remorse and thou occasionest the powers of thy soule to be so hide-bound that no spirituall moisture of sorrow for the lacke of grace can bedeaw thee and how then can the winde of grace blowe vpon thee Wherefore vntill the word of Grace hath thus farre wrought vpon thee to bring thee to a soft and broken heart think thou it hath don thee little or no good for whom the Lord doth freely worke vpon to sanctification hee doth also bring to mortification the second step wherunto is a soft and tender spirit Lastly The fourth helpe to sanctification prayer vnto the Lord for grace is a notable meanes to obtaine it For as the Lord f Psal 105. bringeth the wind out of his treasures so he sendeth downe his Spirit and euery good gift of the same from heauenly places not by any locall mutation as though the third person in the Trinitie did come from his throne of maiestie but by a supernatural operation and working in the hearts of the Elect the will of the Father in this worke goeth first the wil of the Sonne followeth that and the will of the Spirit proceedeth from both Non tempore sed or dine and therefore seeing grace doth thus come downe from heauen as the winde from the cloudes wee must by Petitions send vp to heauen for it Vnto this our Sauiour Christ doth encourage vs when-as hee sayth g Luk 11.13 Your heauenly father wil giue his Spirit to them that aske him But will some obiect and say Obiect How can wee pray for the Spirit while we want it when as wee cannot pray aright for any thing vntill Answer 1 wee haue the Spirit Whereunto I answer First it must bee considered vnto whom I speake to wit to such whom the Word hath preuailed withall to bring them to a knowledge of the want of grace and to remorse of conscience because of this want now they that are brought thus farre they are disposed to pray for it and therefore to such as these are very well may I speake as the Apostle doth concerning Wisedom h Iac. 1.5 If any man lacke that is feeles the lacke of wisedome and so consequently of grace let him aske it of God Yea and desire God to giue him grace to call for it aright and entreate others to begge the same thing for him Againe howsoeuer we cannot Answer 2 pray for the Spirit vntill we haue the Spirit yet we must pray for it that we may ascertaine our selues that we are in the way to attaine it for one of the first steppes to grace is an earnest desire to bee made a partner of grace yea such a desire as will not be satisfied vntill it hath it And neuer let that man looke to bee breathed vpon spiritually that hath not an heart to send vp sighs and sutes earnestly to the God of heauen for his holy Spirit As Mariners therefore when they would haue a prosperous gale to driue them to the hauen are wont to say Blowe winde blowe winde so pray thou Blowe Lord breathe Spirit oh breathe some heauenly blastes some spirituall motions some holy inspirations into my gracelesse barren and empty heart And let that be thy prayer which was the prayer of a Christian father and constant Martyr Cypr. de S. sancto folio 32. Adesto sancte spiritus sanctifica templum corporis nostri consecram habitaculum tuum dignam te habitatore domum compone adorna thalamum tuum quietis tuae reclinatorium circundae varietatibus virtutum sterne pauimenta pigmentis nite at mansio tua carbunculis flammeis gemmarū splendorib c. Come thou holy Spirit sanctifie the temple of my body and soule consecrate it as an habitation for thy selfe make it an house fit for so worthy a guest to lodge in beautifie it as thy chamber beset it as the Cabin of thy rest round about with the variety of all vertues let it glister as thy mansion with spirituall carbuncles and with the splendor of heauenly Pearles cause the odours of thy gracious oyntments to perfume it within and so regenerate and renue my heart that it may be established in grace for euer If in some such wise as this thou wilt but feruently faithfully and feelingly make knowne thy requests vnto the Lord thou shalt finde that that Spirit which descended vpon Christ in the similitude of a i Mat. 3.16 Doue and vpon the Apostles in the likenesse of clouen and fiery tongues k Act. 2.3 at the feast of Pentecost will come downe vpon thee in the likenesse of a mighty wind to purge and purifie thee to renue and sanctifie thee and to infuse into thee innocencie wisedome zeale faith fear loue and all graces in measure needful for thy saluation And thus Christian Reader haue I pointed out vnto thee the helpes which may further thee towards the attainment of sauing grace The Word must be attended to that it may teach thee humilitie humilitie must be attained vnto that out of an acknowledgement of thine own vnworthinesse and vnholinesse thy heart may be softned and a soft heart must be endeuoured for that out of a broken contrite spirit thou maiest earnestly call vpon God for the gales and graces of his holy Spirit who vpon thy praying vnto him aright hath made a gracious promise freely and liberally to vouchsafe them vnto thee without reproaching thee And that thou maiest be perswaded the more willingly to follow this direction Motiues to stir vp to the carefull vse of these meanes Motiue 1. and be the more eagre thus in the pursuite of holinesse doo but in the first place consider the consolation that these graces will afford a man in the time of affliction and triall For endeuourest to be sanctified Thinke we now vpon these two things seriously meditate wee vpon them carefully and let them be as two goades in our sides to make vs industrious in vsing meanes to be gracious Would wee haue a comforter in the times of heauinesse would we be partakers of euerlasting happinesse then let vs as we haue beene exhorted follow the rules that haue beene prescribed vs to attaine to holinesse that the blastes of heauen may inspire grace into vs. Which grace the Lord grant vs for his mercies sake Sect. 5. Vse 4. Admonition And so from my third Vse which was for exhortation I proceede to a fourth which is the last
is not heard by all alike that doe heare it why wilt thou measure another mans hearing by thine owne eare another mans graces by thine owne feeling Is there not diuersitie of gifts and are there not different degrees in feeling If thou bee a Christian thou darest not deny it If then that grace or those graces which thou hast be wrought in thy brother whether the measure of his feeling bee the same with thine yea or no take heed that thou doest not entertayne such hard vncharitable conceits of him If the fruits of the Spirit speake for him doe not thou speake against him though the sense which doth accompany the worke of mortification and goeth So is euery one that is borne of the Spirit The words apart interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the words must first bee enquired into But canst not tell In the Originall this phrase is thus set down Thou knowest not Now to bring-in the diuers acceptions and sundry significations that this word Know hath in the Scriptures were but needelesly to spend Time and fill Paper in this Text. This negatiue Thou knowest not or Canst not tell is asmuch as the affirmatiue Thou art ignorant Whence it commeth there is some little difficulty in this little word IT whether it be to be referred to Winde Quest Answ or Sound And it may easily be answered that it hath relation vnto Winde rather then Sound and the reason is this because Nicodemus could not but know euen by meere hearing whence the sound of the Winde came viz. from the Winde though by meere hearing hee could not tell what corner the Winde it selfe comes from So that this phrase Whence IT commeth may be turned thus Whence that Winde cometh yea Obiect but will some obiect and say The cause of the Winde may bee knowne and a man may easily vnderstand whence it commeth both in respect of the supernaturall cause of it and naturall Is not the supernaturall cause of it God himselfe The sayings of Moses declare as much h Exd. 11.13 The LORD brought an East winde vpon the Land all that day and all that night and in the nineteenth verse of the same chapter IEHOVAH turned a mighty strong west winde which tooke away the locusts and cast them into the red Sea And in another place he saith i Num. 11 13. There went forth a winde from the LORD and brought Quailes from the Sea And by the Prophet Amos k Amos 4.17 GOD is called the Creator of the windes Secondly as for the naturall cause of the winde it is knowne to be a cold cloud meeting in the middle region of the aire with such vapours as arise from the earth according to that of the Psalmist l Psal 135 7. He causeth the vapours to ascend from the ends of the earth hee bringeth the winde out of his treasuries that is out of the Caues and hidden places of the earth where the Lord holdeth the windes as in a storehouse to bring them forth thence according to his pleasure So that thus I say it may be knowne whence the winde commeth True Why then doeth Christ heere charge Nicodemus with such ignorance that hee did not know whence the winde came Was he a Doctor in Israel and had hee neither Philosophie to know the naturall cause of the winde nor Diuinitie to know the supernaturall To this I answer Answer to this obiection that the words are not to be vnderstood of Nicodemus his ignorance in the cause of the winde and whence it ariseth as from the supernaturall and naturall originall of it but of his ignorance about the particular place angle and corner whence this winde or that winde commeth implying that hee could not know whether it came from East or West or North or South onely by hearing the sound of it and so are the words to bee vnderstood Nor whither it goeth that is Nor into what corner it will turne how strongly or how long it will blowe what a measure of sound it wil rise to ere it ceaseth So is euery one that is borne of the Spirit This at the first sight seems to be a strange speech being so to be applyed as it is I meane to the immediate fore-going sentence Canst not tell whence it commeth and whither it goeth For what Doubt can wee not know whence the Spirit of regeneration commeth or what it worketh Doth not the Scripture tell vs that the holy Ghost proceedeth from the Father the Sonne and that m Iac. 1.17 euery good and perfect gift cometh downe from the Father of Lights and that the fruits of the Spirit and the effects which it produceth are n Galat. 5 22.23 loue ioy peace long-suffering gentlenes goodnes faith meekenes c. Yes why then is it said heere that it is with the operation of the Spirit in the regenerate as it is with the winde in the ayre not to be knowne whence it cometh and whither it goeth I answer Solution This phrase is heere vsed not to signifie vnto vs that the wayes of spirituall men are vnknowne to those that where it will cease or how it will cease how strong it will be how long it will blowe before it will fall So is it with the blowings of grace in the regenerate sometimes thogh they feele the Spirit working in them they cannot distinctly and directly tell whether the Spirit be the Author of it yea or no and when they doe know whence it cometh and can tell that the Spirit is the originall of it they can not tell what measure of it they shall receiue From the words thus cōmented vppon two poynts of Doctrine do arise .i. that the Spirit is somtimes felt working and yet is not discerned to bee the Spirit secondly That the measure of a Christians graces is incomprehensible CHAP. XIII The first proposition handled out of the last part of the Text. Sect. 1. Doctr. 9. THe former of these wanteth not proofe For that the Spirit is somtimes felt working by the regenerate in themselues and yet is no more knowne by them whence that worke commeth then the winde by the bare sound of it can be knowne from what particular corner whether East or West c. it cometh is as cleare a case in Diuinitie as can be It was the Spirit no doubt that mooued Nicodemus to come to Christ and it is very likely that hee heard a certayne secret sound within him telling him that Christ was an extraordinary teacher sent from God and that bade him come to Christ for instruction yet Nicodemus did not know that this motion came from the Spirit of God For if he had he would neuer haue wondered so much as hee did at the speech of Christ when hee discoursed with him of the working of the Spirit in the hearts of the regenerate Paul also whose Story Saint Luke mentioneth o Acts 9. Compare the 3 4
man be borne of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit he cannot enter into the Kingdome of God q. d. I thought Nicodemus I should make thee wonder I tolde thee I should grauell thee well perceiuing thee thus plunged I wil help thee the second or new birth which I nowspeake of is not naturall but spirituall I discourse not of a re-entring into the mothers wombe the second time naturally for I know that to be impossible but of an entring of the holy Ghost into the soule by grace spiritually and in this sense would I haue thee to vnderstand me and for a man thus to be borne agayne is so far from being impossible that it is most necessary and needefull if he minde euer to enter into the Kingdome of God either of grace heere or of glory hereafter d Verse 7. Maruell not therefore that I said vnto thee Ye must be borne againe Now our Sauiour hauing by this occasion entred vpon so woorthy a subiect as the doctrine of Regeneration is in handling the same he doth amplifie it from a three-folde particular first from the effect of it secondly from the contrary thirdly from the efficient cause of it First the effect of regeneration is the reward that followeth it viz. the inheritance of an heauenly kingdome in the later end both of the third and fift verses Except a man be borne againe or of the Spirit he can not see nor enter into the Kingdome of God giuing vs to vnderstand that if a man be regenerate he shall possesse the Kingdome of Heauen Secondly the contrary vnto this worke of the new-birth is the corruption of the flesh and the power of the same expressed in the sixt verse That which is borne of the flesh is flesh but that which is borne of the spirit is spirit Thirdly the efficient cause or immediate agent of this worke is the Spirit of God or the holy Ghost set out by a two-folde metaphor or similitude first likened to Water in the fift verse Except a man be borne of water and the spirit c. i. of the spirit which is like vnto water and secondly resembled to Wind in the present Text. The Winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth so is euery one that is borne of the spirit Sect. 2. The summe Which words as wee see for the summe and substance of them are nothing else but a Comparison vsed by our Sauiour in conference with Nicodemus to expresse the operation of the most blessed Spirit of God in effecting and contriuing that excellent worke of Regeneration in the hearts of the Elect which Comparison is taken from the liberty to breathe from the noyse and sound that are in the wind when it moueth the ayre and this for the coherence and substance From whence what we may gather in generall for our learning before we come to diuide and vnbowel the Text more particularly we shall see by that which followeth in two conclusions CHAP. II. The first generall Conclusion from the nature and substance of the words Sect. 1. THis metaphoricall or rather comparatiue forme of speech our Sauiour doth not vse in vaine but that his Church may learne something euen from the very maner of speaking For in that from the cōsideration of an earthly creature such as the Wind is hee doeth take occasion to discourse with Nicodemus of an heauenly matter Doctr. 1. hence we may obserue thus much that from the consideration of natural things wee should be led to the contemplation and communication of heauenly Saint Iohn from the noyse of the e Reu. 4.5 cap. 14.2 thunder which he heard in his Reuelations is led to the meditation of the power of Christ his voice in the preaching of the Gospell against Antichrist and his hereticall kingdome f Isa 44.19 The Prophet Esay from the consideration of the vnmoueable strength stability of the earth takes occasion to speake of the vndoubted certainty of Gods vnaltetable truth both in his promises and threatnings And how full of such heauenly meditations and diuine speeches the minde and mouth of Dauid the Father and Solomon the Sonne were vpon the consideration and sight of the workes of God he shal perceiue that doth at his leisure peruse the first psalme the nineteenth the hundred and nineteenth and many other places in the Psalmes and the whole Booke of the Canticles Sect. 2. Vse And wherefore serueth this but to prouoke and stirre vp euery Christian to reade to himself a profitable Lecture out of the Booke of the creatures and not to content himselfe with a meere gazing and looking vpon the workes of God in the heauens the earth the waters fruitlesly and vnprofitably as the greatest number doe but to be led by the same to set his heart on worke by diuine meditation and his tongue in spirituall conference according to what hee seeth or considereth in those workes g Motiue 1. from gods glorie Doth not the appearance of Gods glory in these creaturs call for this duty at our hands Serue not the variety the beauty the proportion the forme and the ornament of these creatures to set forth and declare the praise of his wisedome the glory of his power the honour of his goodnesse and according to that of Paul h Rom. 1.20 Are not the visible things of God seene clearely and his glorie showne conspicuously in and from the creation of the world Are not we guiltie then of dishonouring him when wee shall but meerely looke vppon these things as vpon a peece of paper that hath no letters and from them draw nothing to our meditations for the good of our soules and the benefit of others i 2. Note otherwise wee shew our selues fruitlesse See wee the Sunne so oft bloweth the winde so oft soundeth the thunder so oft bursteth forth the lightning so oft falleth downe the raine so oft Behold wee the Canopie of the Cloudes the lustre of the heauens the beauty of the earth and yet learne wee nothing from hence Oh how barren hearts haue we How vnprofitable Scholers are we It is much that hauing beene set to Schoole so long euen euer since our yeares of discretion wee haue not yet taken forth one good lesson out of this great booke the vse whereof the looking whereon we doe so daily and continually enioy What are they but Droans that flie about the fields and gaze vpon the floures and gather no hony from them And what shew we our selues but a sluggish cattell a fruitlesse people when wee can bring no hony to our Hiues no holy thoughts to our harts from the great Vniuerse to profit our selues and sweeten others withall Philosophers Physicians Astrologians haue all learned some thing from hence though but heathen and shall we that professe our selues Christians onely remaine vnprofitable The duty vrged Oh that wee could
and his fingers to fight to giue him therepulse though sometimes more weakly sometimes more strongly and to answer him as Naboth did Ahab when he requested his Vineyard o 1 Ki. 21.2 God forbid that I should part with the inheritance of my father God forbid I should let goe my anchor-hold in Christ and by hearkening to thee Satan throw away the euidences that I haue for those heauenly prerogatiues and that inheritance which my Father hath bequeathed me in the name of his Sonne 1 His godly life is defended Againe when either the Diuell world or flesh shall lay any siege against his godly conuersation either by golden and hony arguments alluring him to some euils or by opposing and discouraging reasons to deterre him from some good hee can answer him though not alwayes alike as Elisha did King Ioram p 2 Kin. 3.13 What haue I to doe with thee Or as Ioseph his mistris q Gen. 39.9 How can I do this great wickednes and sin against my God Or as the man of God did Ieroboam r 1 Ki. 13 8.9 If thou wilt giue me halfe thine house I will not yeeld to thee for it is otherwise charged mee by the Lord. And whatsoeuer the sinne be which he is suggested vnto this blessed winde bloweth a weapon and bringeth a sword to his hand to smite against it withall As against pride it giueth this sword ſ Iames. God resisteth the proud against lust this t Heb. 13.2 whoremongers and adulterers God wil iudge against couetousnes this u Eph. 5.5 no couetous person which is an idolater shall enter into the kingdome of heauen against apostasie and backe-sliding this w 2 Pet. 2 21 It had been better neuer to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commande rises troubled with Christ the z Act. 17.6 heathens with Paul and Sylas a 1 Kings 18.17 Ahab with Elias b 2 Sam. 6 16.20 Michol with Dauid the c Acts 7. vncircumcised Iewes with Steuen and the Infidells with the Christians vnder the tenne Persecutions And why so Onely because the Spirit of God had regenerated them the spirit of zeale was vpon them and they were filled with the holy Ghost Not that the holy Ghost doth of himself produce such an effect as the hating of Gods Children and the opposing of religion amongst any for can God who is vnitie it selfe be against himselfe but this comes to passe accidentally by occasion of the spirits working in the regenerate from the corruption of the vnregenerate who are alwayes like the troubled roaring waters and therefore can be no more still when the godly refuse to runne to the same excesse of riot with them or speake against or dislike of their enormious courses then the sea can be still when the winde bloweth vpon it If thou therefore that art a Christian dooest meete with opposition for thy holie profession account it no strange thing as if thou wert alone in that condition and maruell not at it For will the Mariner wonder to see the waues rise the waters swell the Sea rage when windy stormes beate vpon it The Scribes wil quarel with Christ for his innocencie and the wicked will quarrell with his followers for their integrity and for a man to bring forth the fruits of the Spirit is enough to breed deadly enmity in the hearts of the vngodly against him For the working of the Spirit is resembled to the Winde and the Winde is a fit metaphor to expresse the same CHAP. IIII. The logicall analysis of the Text and the opening of the first part of it Sect. 1. HAuing now done with the summe of the words order requireth that wee should anatomize the Text and part it into seuerall members In this comparison two branches are occurrent first the comparison or similitude it selfe in these words The Winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth Secondly the application of the similitude in the words following So is euery one that is borne of the Spirit Each of these two members subdiuide and spread themselues into 3. branches apeece which meeting together throughout the Text doe constitute and make three substantiall parts for me to handle The first treats of the free liberty vnresistable efficacie of the working of the holy Ghost the second containes a discourse of the sense and feeling of that holy worke in the regenerate the third comprehendeth the incomprehensiblenesse of the measure of that worke The first layde downe thus The Winde bloweth where it listeth So is euery one that is borne of the Spirit The second thus and thou hearest the sound thereof so is euery one that is borne of the Spirit The third thus but canst not tell whence it commeth and whither it goeth So is euery one that is borne of the Spirit Still this clause euery one that is borne of the Spirit being applied to euerie branch in the similitude Sect. 2. Part. 1. The first of these must first be handled The Winde bloweth where it listeth So is euery one that is borne of the Spirit The words expounded First to interpret the wordes The Winde d August as Chemnitius quoteth Some here by Winde do vnderstand the person of the holy Ghost or the third person in the Trinitie for which opinion I confesse there seemeth to be some colour in the e Being rather translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Text which I dare not absolutely reiect lest I should be thought to offer wrong to so worthy a Father as is the Author of it yet in modestie let me say thus much In asmuch as the originall word is of some generall extent being deriued of a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word which signifieth to breathe or blow I can not see any reason why that tearme which in our Translations is englished wind should for the Greekes sake so properly signifie the third person in the Trinitie especially too sithence the epithet holy is heere wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vsually we finde ioyned with the word Spirit when it noteth out the person of the holy Ghost wherefore with others of the g Chrysost Chimnit Caluin Pisc Beza c. learned I take to be meant the naturall winde which many times maketh a dinne and noyse in the aire About which wind the curious brains of differing Philosophers haue weaued many knots and framed many intricate and needelesse questions the loosing and discussing whereof it is not my purpose to meddle withall being neither materiall to the Text nor profitable to the Reader neither mind I to stuffe these Papers with the diuers descriptions which diuers h As Seneca one Nat. quaest lib. 5. cap. 1 Aristot an other Meteor lib. 2.
power can there be in man toward the worke of his owne conuersion Can the paper fix letters vpon it selfe without the hand and penne of a writer Can the ayre giue light vnto it selfe without the beams of the Sunne Can we write the Lawe of God vppon our owne hearts without the finger of the Spirit Can wee receiue the light of grace without the spirituall sunne-shine of the Spirit it is not possible it is God that worketh in vs the will and the deede Away then with that freedome of will to regenerate our selues which our Aduersaries doe groundlesly holde and maintaine Whereas they obiect Obiect that same speech of our Sauiour Iohn 5.6 to the sicke man that lay at the poole of Bethesda Wilt thou be made whole and conclude from thence that that man had a will to haue his disease cured before his healing So consequently a sinner may haue a will to the curing of his sicke sinfull soule euen while the disease of sinne lieth vpon him and while he remaines vnregenerate Who is of so weake vnderstanding as not plainely to see the weakenes of this argument Answer 1 For what though it be granted that the man which lay sicke at the poole of Bethesda of a bodily infirmity had a will as no doubt he had to be cured of his malady euen while the disease did raigne vpon him shall wee therefore conclude that we haue a power to will the healing of our spirituall wounds before grace be breathed into vs from heauen God forbid The poore Creeple that lay at the poole of Bethesda though he lay vppon a bed and could not stirre himself so nimbly and liuely as others that were in better health then himselfe yet he had life in him and a feeling of his disease and therefore well might hee desire and haue a will to be healed But a man that lieth in the poole of Beth-auen in the gulph of iniquitie so long as the disease of his soule lieth vpon him vncured hee is starke dead hee hath no more spirituall life in him then a blocke or a stone hath naturall life he is vtterly voyde of any sense or feeling of his disease and how can hee then will the cure of it and wish the healing of it Answer 2. Besides when Christ beginneth to deale with the sinner about the cure of his diseased soule as hee did with that sicke man about the healing of his diseased body And when hee asketh the sinner by a secret voyce and by his reuealed will in the Word Wilt thou be healed of thy spirituall malady It must be his Spirit must teach vs to answer Yea. And when hee asketh that question effectually indeede hee doth encline the heart to desire saluation Which desire therefore cannot be attributed to mans will willing it but to the inspiration of the holy ghost breathing this godly desire into the poore soule And therefore a dangerous and damnable opinion it is for any man to ascribe that supernaturall worke of regeneration to the will of man which proceedeth onely and freely from the will of God who with his Spirit breatheth and bloweth where he pleaseth Truely if this opinion should be giuen way vnto The danger of this errour this mischiefe would ensue hereupon A man might be bold to goe on in sinne as farre as he listeth and continue in sinne as long as he listeth and easily conuert and turne him tied then to pouerty in estate No neither For as there are few of the richer sort who are religious but haue their soules as full of sin as their chests are of siluer so many of the meaner sort are irreligious beeing as miserable in their soules as beggerly in their estates So that I say no person place conditton can compell the Lord to sanctifie his creatures his free pleasure is the ground of all and out of euery nation age sex condition hee draweth some to himself to fear his Name to call vpon him to do him worship seruice according to his owne blessed will And therefore let no man boast himself in the multitude of his riches in the number of his friends in the depth of his humane policy in the greatnes of his earthly pedigree in the height of his dignity nor in the seat of his authority For that God who makes the winde to blowe vpon a poor cotage when he lets a Kings palace alone can bestowe grace vpon the poor begger Stat pro ratione voluntat when he denieth it to the great potentate And no maruell his will is his reason and no outward priuiledges can constrain him to work but where he pleaseth himself Shall not hee that is Lord of all haue the disposing of all at his owne pleasure When therefore thou shalt beginne to question in thy selfe with the Lord Lord why hast thou receiued such a poor one and rejected such a great one sanctified such a simple and despised one and left such a wise man such a politician conuerted such a young stripling and not wrought vpon such an ancient father why dost thou impart thy gifts thus why doost thou distribute thy graces thus When I say thou shalt fall thus in admiration of Gods wisdome to make such an inquiry as this is let this doctrin be at hand in thy meditations to answer thy self by The God of heauen with his gales of grace bloweth and breatheth where he pleaseth Sect. 4. Vse 3. Exhortation to two sorts Thirdly heere is matter of counsell perswasion to be deriued from this doctrine and that both to the regenerate and vnregenerate 1 To the regenerate in a two-fold duty The regenerate are to be perswaded to a twofould duty one to be practised for themselues the other to be performed on the behalf of others 1 Thankfulnes for grace receiued That duty which concerneth themselues is thankfulnesse to GOD for breathing grace so freely and liberally into them for the more free the gift is to the creature the more praise ought to be returned from him to the Creatour who is the bestower of the same A fit Simile Should a King bestowe some Lordship or yeerly pension vpon one of his subjects of base estate and badde desert if that subject should not bee thankfull vnto his Soueraign for the same he were worthy to be cri'd shame vpon especially too sithens the freedome of the Kings pleasure without any worth in himself is the ground of the same And shall the King of heauen of his owne free will for his own blessed pleasure conferre not onely an annuall pension of earthly treasure for term of life but an incorruptible possession of heauenly graces vpon the sinfull sonnes and daughters of Adam whose richest estate was sinne and corruption whose best desert was hel and damnation and shall they that haue their share in this portion be vnmindfull of this loue vnthankfull for this fauour God forbid If there had been any thing in themselues to
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
Law of a gracious God and hath caused him more to sorrow for sinne as it is sinne then for sinne as it procureth punishment I meane more because he hath grieued so mercifull a Father then because hee hath deserued hell torment and so consequently hath brought him earnestly to desire strength against his corruptions as godly sorrow and an hearty desire to forsake sinne goe together When I say the spirituall yongling is brought thus farre then comes Satan vpon him as with many other so with this temptation of buzzing into his eare an impossibility of euer getting victory ouer his lusts strength to walke with God Thou shalt neuer ouercome thy corruptions saith he thou shalt neuer attaine vnto that faith zeale loue vnto that measure of holy care to walk in an holy course that thou dost desire and therefore it is in vaine for thee to grieue so much it is to no purpose for thee to striue so much thou shalt fall to thy old secure biasse againe and though now a passionate and melancholy fit hath possessed thee thou shalt growe to be as secure and hard-hearted as euer thou wert before Thou canst not shift it Seest thou not thine owne deceitfull heart against thee seest thou not the world against thee seest thou not thy wife thy husband thy parents thy maister thy brethren sisters fellow seruants friends enemies and all in the way to hinder thee how canst thou possibly get grace then or keepe it when thou hast it Whereupon the poore Christian being but a weakeling and too ready to entertaine any hard conceit against himselfe beginneth to droupe doubt and wauer and in a manner to subscribe to the temptation by which meanes the poore soule is brought into such a labyrinth of distresse that it knoweth not which way to turne it selfe for ease and comfort nor what to doe to ridde it selfe out of this perplexitie As an helpe therefore in these streights let this doctrine be thought vpon by the fainting soule let it take occasion from the same to accheere it selfe as well it may hauing right so to doe Consider therefore thou honest heart that Gods graces are vnchangeable his worke of Regeneration is inuincible and where he beginneth to breathe he will breathe though the while world say nay to it though all the powers of darkenesse set against it Doth the diuell tell thee thou shalt neuer get victorie ouer thy corruptions neuer be better then thou hast beene neuer walke better then thou hast done Beleeue him not he hath been a liar from the beginning and so he is stil I yield indeed thou hast a corrupt and deceitful hart that may easily out-reach thee and ouer-reach thee and peradventure thou mayest be troubled with a bad yoakefellow and the most of thy kindred in the flesh may be but men of the flesh and carnall persons and canst looke for no encouragement but rather discouragement from them if thou beest in the condition of a childe happely thy father may be against thee or thy mother or both if in the state of a seruant thy maister and gouernor and thou shalt haue many snares layd in the way to catch thee many blocks to offend thee I grant all this is true and may be true But what of all this wilt thou beleeue that because of these rubbes and obstacles the Lord must needes leaue halfe or the greatest part of his worke vndone in thee It is the Lords worke to illuminate to inspire to sanctifie and nothing can make him giue ouer let the Diuell roare let the flesh rebell let Rabshekah reuile let the world entice let friends flatter let enemies oppose be thou but watchful and stand wisely vpon thy guard they cannot they shal not frustrate nor nullifie the breathing of the holy Ghost in thee Wherefore so long as thou hast this for thy refuge yielde not to the tempter but let it be thy comfort thy crowne thy reioycing maugre all the malicious suggestions that Sathan seeketh to disquiet thy poore soule withall Thou shalt get victory ouer thy lusts be they neuer so strong thou shalt walke in the wayes of new obedience by the grace of GOD enabling thee though they be neuer so difficult Tell me Is not the want of grace the chiefe thing which thou bewailest Is not the possession of grace the principall treasure which thou desirest I know it is if thou beest a true Christian why this is an euidence that God hath begunne to blow vpon thee and he will perfect his owne work in thee and nothing shall command him to stay inspiring no more then thou thy selfe canst command the wind to leaue blowing when it maketh a sound in the aire Wherefore be of good comfort and take heart vnto thee and answere the Diuell with this weapon whensoeuer with this assault hee shall seeke to molest thee Againe 2. Comfort and incoragement to a strōger Christian as the weak may fetch comfort from hence so this may bee propounded to the refreshment and encouragement of the stronger sort of Christians the worke of sanctification is vnconquerable nothing shall frustrate it thou that hast been trained vp in the Schoole of Christ and in the trade of Christianitie a long time knowest this and hast prooued it by experience diuers and sundry wayes at diuers and sundry times well vse the meditation of this matter as a sword and buckler in the times of thy temptation for such times thou shalt see euen Paul himselfe must haue a y 1. Cor. 12 7. pricke in the flesh to buffet him and not onely so but ioy in the Pearle which thou hast found And seeing thou hast so long a time beene baptized with the holy Ghost which Hell it selfe cannot vndoe againe doe as the z Acts 8.39 Eunuch did whom Philip baptized driue forward the Chariot of thy godly life cheerefully and goe forward in thy way reioycing vntill thou commest to a perfect age in Christ Iesus Let this suffice for the first part of the Text. CHAP. VII The words of the second part of the Text interpreted and the heads of the Doctrines briefly propounded Sect. 1. I Passe on now to the second part of the Text which treateth of the sense and feeling that accompanieth the worke of Regeneration in the regenerate set downe in these words And thou hearest the sound thereof Interpretation so is euery one that is borne of the Spirit a Tolet. ad locum Some heere by the sound of the Winde vnderstand the voyce of the Spirit of God in the Scriptures so that though the holy Ghost bee inuisible in regard of his substance yet hee is to bee heard speaking in the written Word and the same Author saith it is euen so with those that are borne of the Spirit the things that are within them as their thoughts motions purposes desires cannot be seene with the eye yet the fruits of their vertues may be heard of amongst the children
of men and their gracious and holesome speeches But this cannot be the meaning because as hath beene shewed before by Winde cannot bee vnderstood the person of the holy Ghost and so the comparison can not bee betwixt the Spirit and those that are borne of the Spirit but betwixt the Winde and those that are borne of the Spirit Following therefore still the Metaphor of Winde I fall to expound the wordes thus And thou that is thou Nicodemus thou that art so ignorant in the mystery of regeneration hearest the sound thereof that is the noyse or sound of the winde when it bloweth in the aire This sound thou hearest with thy eares though thou canst not see it with thine eyes and so commest to know there is winde So is euerie one that is borne of the Spirit .i. So standeth the case with them that are regenerate in regard of the worke of the Spirit in them though it can not be seene and comprehended with the eye of carnall reason yet the spirituall sound that it maketh and sense that it worketh inwardly in the soule of the regenerate doth giue testimony of the breathing of it Sect. 2. The reason of the interpretation That this is the meaning it is plain because it agreeth with the scope of this dialogue betwixt Christ and Nicodemus For Nicodemus maruelling how it could possibly be true That a man should be borne againe our Sauiour bids him leaue wondering at it for though by his fleshly reason hee could not see a possibilitie of the new birth yet such a birth there is perceiued too by the effect of the Spirit inwardly working in those that haue it euen as the winde is knowne to bee by the sound it maketh in our eares though the substance of it cannot be seen with our eyes The wordes thus explained are a foundation for foure principles of positiue Diuinitie 1. That to the eye of Reason the worke of the Spirit and the doctrine of the new birth is inuisible 2. Where the Spirit breatheth and regenerateth there is a sense and feeling of it is I say no matter of corruption in it in respect of its owne nature wherefore it being so pure in it selfe it cannot bee comprehended by a capacitie and vnderstanding so grosse as the carnall mans is Reason 2. Secondly the winde can not bee seene because it is not capable of colour For colour being the obiect of sight things onely are seene by their colours so the winde of grace cannot be seene by a carnall man the doctrine of the breath of it seemeth strange to him because to his reason there is no pleasant nor beautifull colour in it he beholdeth more lustre and splendour more beauty more cause of contentment in riches honours preferments parentage yea in his bestial and Belial-like lusts then in the things of the Spirit of God and hence it comes to passe that hee is so blinde in the matters of heauen Reason 3. To these two I may adde a third that light which should help the iudgement to apprehend the things of God was extinguished by the fall of our first parents vntill which bee restored againe there can be no conceiuing the mystery of Regeneration But so long as a man is naturall that light is not restored and therefore no maruell if the point of Regeneration bee a darke sentence and riddle vnto him For a man to the end hee may see things must not onely haue the power or vertue of seeing in the sensitiue soule and eies as fit organs and instruments for that seeing sense to vse in the apprehension of colours but there must be light in the aire either by means of the Sun or a candle or fire Which light if it be wanting all things are inuisible to the creature though it hath both the sense of seeing and eies to see withall so in like manner though there be as there is in the vnregenerate person a faculty and power to vnderstand because he hath a reasonable soule and differeth from brute creatures and eyes to execute that facultie that is the act of vnderstanding because he hath a mind in that soule yet the light of Gods Image is wanting which Adam lost by the meanes whereof hee must see into heauenly mysteries and so long as that is wanting he must needes be vnable altogether to diue into matters of that nature Sect. 2. Vse 1. The meditation of this truth ought first of all to be a Motiue vnto the regenerate to pitty the miserable and wretched estate of all carnall and vnregenerate persons For alas blinde creatures the Doctrine of the winde of grace the manner of the worke of grace is a riddle vnto them their mind is so blinded their vnderstanding is so darkened that such Principles as these are Greeke and Hebrew vnto them Yea let the confluence of naturall morall and artificiall gifts meet together in them to conspire their perfection let the motions of the celestial sphears the course of the Sunne and Moone the influence of the Starres the nature of beasts the property of birds the qualitie of trees the vertue of hearbs and plants of the earth be neuer so visible vnto them neuer so well knowne of them by their study and industrie in searching into the secrets of Nature Yea let them haue a speculatiue sight of many things which the Scripture openeth and reuealeth yet so long as they are but carnall the Doctrine of the winde of Grace will be strange to them yea though they can talke and preach of it and the efficacie of the work of grace altogether mystical and aenigmaticall vnto them no more by the wisedome which they haue to bee perceiued then the winde which is so thin a substance so vncolourable a creature to be visibly looked vpon apparent to the eye of the body And is not this a pittifull thing a thing to be lamented a case to be pittied Oh Christians pitty them you that haue any knowledge of the Lord Iesus mourne for them Out of question it went to the heart of Christ Iesus to consider the grosse blindnesse of Nicodemus that a Maister in Israel a man of note and reckoning amongest the people that such an one as Nicodemus was who had read or should haue read what the Scripture sheweth in the writings of g Psa 51.7 Dauid h Ezek. 11 19. Chap. 36.25 Ezekiel i Zac. 13.1 Zacharie the rest of the Prophets concerning the force of corruption the fruit of conuersion the power of sanctification that such an one I say as had Moses and the Prophets to informe him in these matters should be so ignorant so vnlearned in the poynt of Regeneration that he could not see a possibility of being born againe This no doubt moued our Sauiour much to compassionate his condition for so much k Chemn in Harm 357. one affirmes of Christ in expounding the tenth verse of this Chapter Art thou a maister in Israel
and knowest not this Which words saith that Author are not spoken by Christ so much to vpbraid him for his ignorance as to pitty his blindenesse Now did the Lord Christ thus Let the same minde be in vs that was in Christ Iesus and that such a number should walke in the valley of darkenesse and should be so ignorant in this great mystery in these Halcyon dayes of Light and Grace when the point of regeneration is so opened and insisted vpon and should be so vnacquainted with it as if they had neuer heard it discoursed vpon all their liues that they who are able to talk of it should be no better practicioners of the fruits of it nay bee wholly to seeke in the power of it notwithstanding their historicall knowledge of it let it mooue our hearts pearce our soules and stirre vp in vs a pittying affection to their ignorant condition and the rather too because such simple soules hauing nothing else but the corrupted eye of carnall reason to looke vpon spirituall things withall abuse holy treasures are in a miserable case and neither see it nor bewayle it Sect. 3. Vse 2. Admonition Secondly is the worke of Sanctification and the doctrine thereof inuisible to the naturall man let this serue as a caueat vnto vs to take heede that we do not fadome the counsels of God made known in his word by the measure of our owne wisedome and that we measure not that which is spoken of the Spirits working by the rule of our carnall reason For if wee doe it will proue a rule that will mis-leade vs it will be an eye that will deceiue vs. If wee search into the nature of the breathings of Grace with such a light as that is wee shall but seeke in the darke and like the Sodomites at Lots doore groape and not finde Let our reason therefore stoope to Gods rule and our wisedome submit it selfe to his word euen against reason that so being content to deny our owne reason in the point of Regeneration wee may both speculatiuely vnderstand it in the doctrine and experimentally see it in the working But alas alas this lesson lacketh Schollers this admonition is not hearkened vnto and yet neuer more neede of vrging it then in these dayes the visible Church of Christ it selfe being so full of such persons as wil bring all Diuinity to their owne scantling and with incredulous l Iohn 20. Thomas wil beleeue no more then they see and wil yield to no more then they can haue reason for and if anything be told them or taught them which natural iudgement doth not like of it must be cashiered by them as false doctrine Tell them of spirituall purification of sound humiliation of forsaking all sinne of embracing all vertue in the worke of Regeneration it is more then needes say they I will beleeue my selfe I will yielde to neuer a babbling Preacher of them all Wilt thou beleeue thy selfe doe so if thou thinkest good but in the meane while I must tell thee the mischiefe of it If the blinde leade the blinde both fall into the ditch If thy blinde reason leadeth thee blindfolded from the truth of the Scriptures because they are repugnant to the wisedome of the flesh thou shalt be taken in thine owne craftinesse and bee in the pit ere thou art aware and if thou wilt needes beleeue thine owne light before Gods light thou art worthy to reape the fruits of thy foolishnesse Touching the mystery of Regeneration thou hast many Treatises extant thou hearest many sermons preached The breathings of grace in the worke of Sanctification thou seest is the subiect of this Treatise something concerning it haue I already spoken and CHAP. IX The second Doctrine handled from the second part of the Text. Sect. 1. Doctr. 6. To the regenerate the worke of grace is not insensible HAuing in the former Chapter handled the first poynt In this I come to deale with the next which is the most coessentiall with the Text aboue all the rest and thus it standeth That howsoeuer to the eye of Reason the worke of Grace be inuisible yet in the soule of a regenerate man there is a sense and feeling of it Our Sauiour Christ telleth Nicodemus heere that it is with the breathing of grace in the heart as it is with the blowing of the winde in the ayre and though the substance of it cannot be seene with the eye yet the sound of it is heard with the eare euen so though mans wisedome as it is carnall can not conceiue the mysterie of Regeneration yet the worke it selfe is perceiued and felt by the regenerate person by the effects it produceth and the spirituall sound it maketh in the soule In the handling of this point I will follow this methode first I wil proue it from Scripture and Reason secondly I will shew what this sense and feeling is thirdly I will shew how it is wrought and lastly make some Vses of it 1. The doctrine proued For the first thing the poynt is easily confirmed from examples in the Word In how many places of the Psalmes doth Dauid speake of the ioy and gladnesse of the satisfaction and fulnes that God did put into his hart as Psal 4.7 Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And Psa 17.15 I shall be satisfied when I awake with thy likenesse Now can a man haue ioy of heart and satisfaction with the brightnesse of Gods gracious countenance and haue no feeling of it And what saith the same Prophet in an other place n Psal 25.23 where speaking of the righteous man that feareth the Lord he saith His soule shall dwel at ease or as the Originall hath it Shall lodge in goodnesse Now can a man lodge in a sent to and obey those heauenly motions 3 Working grace is an actuall renewing and changing of the minde will and affections from the power and dominion of sinne vnbeliefe ignorance hardnesse of heart crookednesse of will c. to the rule and command of grace in obtayning sound sorrow for sinne past true faith Christian zeale holy loue and the like 4 Coworking grace is that same continued aide and strength which the Lord giueth vs to work out and make an end of our saluation with feare and trembling 5 And perfecting grace is that will which the Lord giues vs to sticke constantly vnto him and to perseuere in our regenerate estate and condition This ground being thus layed wee must now vnderstand that sutable to these seuerall graces is the feeling a Christian hath First therefore when preuenting preparing grace breathe together for many haue the preuenting grace good motions to forsake such a sinne c. which neuer haue the preparing grace but quench those motions and altogether resist them when I say therefore they breathe together the soule hath a two-folde sense and feeling first of the
burthen of sin wherewithall it findeth it self loaden secondly of the want and excellency of grace whereof it seeth it selfe destitute and void for wherefore should the will and desires encline to those spirituall motions to leaue that which is euill and to cleaue to that which is good but because it hath a sense of the vglinesse and burthen of the one of the want and beauty of the other The former feeling Dauid had r Ps 38.4 My sins haue taken such hold vpon me that I am not able to looke vp and are as an heauie burthen too heauie for mee The later the woman of Samaria had when she sayd Å¿ Ioh. 4.15 Lord giue me of this water this is excellent water indeede I neuer dranke of such water Secondly when working grace breatheth an actuall change in the soule the soule feeleth how miserable a thing it is to be out of Christ how sweet a thing it is to be in Christ how hard a thing it is to learne the way of obedience and how good a thing to haue an heart enlarged to keepe Gods Commandements how weake a man is of himselfe to shake off vnbeliefe distrust security to resist euill and what a blessed thing it is to be set free from the slauery of his lusts and from the bondage of those slauish terrors of hell and torment which hee was wont to be troubled withall Some such feeling as this is doth I say accompany working grace Thirdly when coworking grace breatheth there is a sense and experience of Gods hand holding him vp in the time of temptation preseruing him mightily against dangerous falls strengthening him graciously to exercise the fruits of mortification and sanctification raysing him vp when temptation hath foyled him whereupon he feeleth in the second place his loue to be encreased his zeale to be enflamed his edge to goe on in a righteous course to be sharpned as knowing the Lord is euer at hand ready to helpe and assist him and whatsoeuer it be that is a quench-cole to his zeale a cooler to his loue a blunting to his edge he is very sensible of it The Apostle Paul would neuer haue broken out into this speech and left it vpon record in his owne writings Through Christ I am able to doe all things and t 2. Tim. 4 17 the Lord strengthened mee if hee had not had a gracious sense and experience of Gods co-operating and corroborating grace strengthening him in the performance of the generall duties of Christianity and the weighty work of his Ministery Lastly when perfecting grace doth its office hee hath a taste and sight of the vnchangeablenesse of Gods loue assuring his conscience that the Lord will perfect the good worke which hee hath begunne in him Neither is hee vnsensible of those rubbes which hinder perseuerance and hee feeleth many bitter conflicts with temptations telling him that he shall not perseuere which when he ouercometh he reioyceth heartily and perswadeth himselfe assuredly that nothing shall plucke him from his Sauiour Christ Iesus For thus he reasoneth and this sound doth the winde of grace make in his soule Because the Lord hath giuen me a constant will and an earnest desire to stand in the grace whereunto by iustifying faith I had accesse Rom. 5.1 therefore Gods loue will neuer faile mee Such a sound and sense no doubt the Apostle heard and had when he broke out into this speech u Rom 8.38.39 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And thus it is cleere what this sense and feeling is which the holy Ghost effecteth in the regenerate soule when it bloweth and worketh effectually in the same Sect. 3. How this sense is wrought The third circumstance in the Doctrine cometh now to be considered of viz. how or by what meanes this sense and sound is wrought and made This will be as manifest as the former if we doe but consider how the sound and noise of the winde commeth to be heard and compare our present matter in hand with that How the sound of the winde comes to be heard by man The winde bloweth in the ayre and maketh a noyse there the aire bringeth the noyse so made in it selfe to the eare the eare hauing by the curious skill of the great Workemaister an Hammer and an Anuile as it were in it selfe conueyeth that sound vnto the brayne where the originall and seate of the sense of hearing is and by this meanes the sound is heard by the creature The comparison Euen so the Spirit of grace breatheth the minde and voyce of God into the writings of the Old and New Testaments for al Scripture is giuen by inspiration w 2 Tim. 3.16 The holy men of God spake as they were moued by the holy Ghost x 2 Pet. 2.21 The Scriptures being truely opened and wisely applyed by Gods Embassadours and Ministers bring this minde and voice of God to the eare of the vnderstanding the vnderstanding by the operation she durst be bold to challenge Christ with his promise of easing loaden sinners and of satisfying Desires hunger longing after righteousnes After this there is a certaine whispering noyse heard as it were afarre off that there is a possibilitie of pardon for thee as well as for an other which sound at the first seemeth very doubtfull Therfore faith still hearkning to the sound that the Spirit bringeth to the vnderstanding through the ayre of the gospel commeth by degrees after many sharpe conflicts which it findeth in it selfe to heare a voyce much like that of our Sauiours to the man sicke of the palsey a Mat. 9.2 Sonne be of good cheere thy sinnes are forgiuen thee Or to the womans that cam to him in the Phases house b Lu. 7.50 Thy faith hath saued thee Vpon which the Gospel still doing its office in informing the iudgement The Spirit of God witnesseth with our spirit that we are the children of God c Ro. 8.16 Vppon this also ioy beginnneth to haue a kinde of spirituall life and feeling in it selfe and there is a great rauishment in the soule and an admiration at the vnspeakeable goodnesse of God to so wretched a creature as I was and it can not containe it selfe but it must burst it selfe foorth with the Song of the Church d Cant. 1.2 Thy loues are better then wine With this ioy next in order loue which is another of the affections apprehends that same sweete sound and she falls to bethink how or which way shee may shew herselfe thankefull for so great kindnesse then the soule burneth with the fire of zeale and wrastleth the Gospel and word of grace stil directing it with euery thing that may bee an hinderance of obedience to the
righteous Lawes of this gracious Father who hath done so great things for the poore sinner And thus thou seest also how this same sense and feeling of grace is wrought in the soule by the Law and Gospel To come to the Vses Sect. 4. Vse 1. Confutation In the first place this Doctrine serueth to discouer and discountenance the vanitie of their conceit who deem themselues to be such as haue receiued the breath of grace and yet neuer had a spirituall eare to heare the spirituall sound that it maketh nor an heart to perceiue the inward sense which it worketh in the powers of the soule And thus three sorts of people doe beguile themselues profane liuers ciuill gospellers hypocriticall professours First 1. The opinion that profane persons haue of themselues cōfuted as touching profane persons notwithstanding their courses be so vile and notorious that the heauens blush at their lewdnesse that the earth can scarce brooke their wickednesse notwithstanding some that haue no more but Nature in them take notice of and cry out against their outrageousnesse notwithstanding drunkennes whoredome profanation of the Lords holy Saboths lying stealing deceiuing monstrous pride abhominable crueltie horrible couetousnes and all fruits of vnholinesse before God and vnrighteousnesse to men be their trade yea sport and pastime yet because their consciences are seared and their hearts hardned they will not be beaten downe but that they haue grace in them and like saucy and proude boasters they will not sticke to aduance themselues into the Comparatiue degree with the best Christians making themselues equall with them nay place themselues in the Superlatiue degree aboue them accounting better of themselues then of these Saints thinking scorne that it should be sayd or thought that any person doth goe beyond them These Professours say they what are they more then their neighbours They are called Men of the spirit and wee are told that none haue the spirit of grace but such as they are but I would be sory if I had not more grace in mee then the most of them and as much as the best of them all Wouldest thou so Well see thou beest as good as thy word be sorry then for it is a most certaine thing that thou hast not as much of the Spirit as the meanest of them I tell thee thou comest behinde ciuill persons in the portion of restraining grace and therefore much more behinde sound Professors in the measure of sauing grace If thou demandest mercifulnesse to the poore close-fistednesse in good vses to bee loathsome when the motion is to forsake couetousnesse doest thou conceiue swearing to be vgly Saboth-breaking vgly vncleannesse idlenesse c. vgly when the motion is to leaue dishonoring Gods Name dis-hallowing Gods Saboths defiling thy body mis-spending thy precious time And when the Lawe of God doth lay open before thee those heauy iudgements which the Lord hath threatned against these and the like sinnes doth thy vnderstanding apprehend these terrible sounds and send them to thy affections to stirre vp feare and sorrow in thee and to make thee quake and tremble Againe doest thou see the excellency of grace and goodnesse to be such that for it thou couldst finde in thy heart either to forgoe or vndergoe any thing that the Lord shall eyther take from thee or lay vpon thee according to his pleasure Seest thou such beauty in sobriety that for it thou wilt be content to forsake both the hellish society and base familiaritie of thy pot-companions and rather endure to be hated reuiled poynted at iested vpon by them then still to associate them in that foule enormious iniquitie Seest thou such beauty in the vertue of Chastity that thou wilt euery way indeuour to haue the loosenesse of the flesh bridled and curbed whatsoeuer it costeth thee Such beautie in the right hallowing of Gods Saboths that thou hadst rather part with thy profit shake hands with thy pleasure then accustome thy selfe to those wanton courses of gaming and idlenesse to those worldly courses of trauailing working and worldlinesse vppon the Lords day which formerly thou wert addicted vnto Perceiuest thou compassion to the needy iust dealing with thy brethren the like to bee so beautifull so needefull that with Matthew thou wilt rather come from the Seate of Custome with Zaccheus offer foure-fold restitution then still to continue hard-hearted to the poore then still to oppresse defraud extort put to vnlawfull vse for vnlawfull gaine cheat thy neighbor in contracts couenants and bargains which hath bin a trade thou hast bin much giuen vnto The like demands might I make in other instances Doth the vrging of the necessitie and the laying open of the excellencie of these fruits of sauing grace out of the Word make a noyse at the doore of thy vnderstanding and by the meanes of thy vnderstanding are they so conueyed to thy affections that they doe stirre vp in thee an earnest desire to partake of the graces and a resolute purpose to practise the dutie though it be with the vndergoing of outward inconueniences hazzards and hardships Speake in the name of GOD speake thou profane man standeth the case thus with thee Is such a kind of sense and sight wrought in thee as doth prohuce these notable effects affirme it if thou canst say yea to it if thou canst If thou shouldst thy lewd courses still liued in would giue thee the lie Thou art a swaggerer still and hast no purpose to be more temperate thou art a breaker of Gods Saboths and hast no purpose to keep them better an vsurer still and purposest to be no other an idle vnthrift and hast no purpose to be more painful proud and hast no purpose to learne humilitie a swearer and hast no desire to feare an oath The Diuell perswades thee they are profitable pleasurable and thou dost and wilt still liue in the same hast thou this sense then which I now speake of No no. If thou hadst but a sense and feeling of the burthen and deformitie of thine enormious euills thou wouldest striue to forsake them whatsoeuer it cost thee If thou hadst but a sight and taste of the goodnesse of those graces and vertues whereof thou hast beene so long emptie thou wouldest follow after them with the hardest tearmes to flesh and bloud So long therefore as thou walkest on thus in thy lewd proud profane vncleane malicious couetous courses thou giuest manifest euidence against thy selfe that thou art altogether voyde of the true sense of grace and wanting the sense of grace thou art without the worke of grace Cease thy bragging then of thine own goodnesse Make no comparisons with the Saints of God such comparisons are odious thou hast no more part of the sauing Spirit of grace then the Diuel himselfe hath and for all the good motions which thou talkest of thou hast not one sparke of the true feeling of the Spirits working because those motions are not so farre cherished in
thee as to worke thee to a reformation of thine open lewdnesse and profanenesse 2. The ciuill persons selfe-conceit confuted And now ridding my hands of the profane person I come to encounter with the ciuill whom I feare I shall finde as strongly wedded to his owne fancy as the former The Goliah of whose selfe conceit of hauing grace if I may but beate to the ground with this stone this doctrine I should think my self happy in my slinging and prosperous in confuting And the more happy too because I know that it is easier to conuince a profane and notorious rebell against the God of heauen then to remooue a ciuill Iusticiarian from an high opinion of himselfe if he be once settled vpon the lees of his owne supposed righteousnesse Well then in hope of some successe from the Lord I will heaue at this mountayne of his conceit as the Lord shall giue me helpe and the poynt yeelde me leaue Heare him thus vanting of himselfe I pay tithe of all that I doe possesse I neuer beguiled any man the value of a groate I haue euer beene faithfull in my promises iust in my proceedings with men a louer of my Church no drunkeard no swearer no whoremaister no thiefe c. so that if the proud e Lu. 18.11 Pharisie and he were standing together in the temple you could not tell which were the greatest boaster and what conclusion draweth hee from hence thinke you that Grace must needes be his inheritance the Spirit must needes bee his portion as though Father Sonne and holy Ghost were all pinned to his sleeue and whosoeuer should say that hee were not bad and that the subtile serpent the diuell and thine owne cousening heart doe nothing else but play the sophisticating impostors and deceiuers with thee when they would make thee beleeue that thou art spiritually graced with inward sanctity because thou art restrayningly endued with outward ciuility Shall I close a little with thee and like S. Iames in the case of faith deale with thee in this case of grace f Iac. 2.18 Shew me thy faith by thy workes sayth he So say I shew me the breathing of sound grace in thee by the sense and feeling it effecteth in the faculties of the soule For where the Spirit of grace is there is a feeling of the worke of it sometimes afflicting thy heart with a sorrow for thy falls sometimes affecting thy spirituall appetite with a vehement longing after the merits of Christ Iesus sometimes affecting thy taste with the sweetnes of Gods goodnesse sometimes working thee to tremble as Habakkuk g Haba 3.16 did When the Lawe through the eare of the vnderstanding conueieth the terrible sounds of iudgement to the affections sometimes causing thee to reioice when the Gospel bringeth the sweete Songs of saluation to the soule sometimes feelingly stirring thee vp to be zealous in the wayes of godlinesse to be iealous of the baites to wickednesse that are layd in thy way when the word of spirituall exhortation admonition and counsell doth conuey the sound of Gods Precepts and Commaundements to thy vnderstanding eyther by meanes of those Sermons which thou hearest those bookes which thou readest or that conference which thou hast with the seruants of GOD This kind of sense and feeling shouldst thou haue besides the hard and sharp conflicts with doubting coldnesse worldlinesse which I haue spoken of before if euer the Spirit hath effectually breathed vpon thee Chap. 3. pag. 39. Now answer me hast thou this sense and feeling Thou hast not neither canst haue so long as thou art but meerly ciuill For howsoeuer with profane ones thou mayest haue good motions now and then and with hypocrites mayest haue certaine flashes the vanity wherof I shall discouer by and by yet with true Christians thou hast no portion of true sauing sense and feeling and if no spirituall sense no grace For where grace is there is life as hath beene shewed and if life then sense as well as motion and action But if thou wilt not be born downe but that thou hast spirituall life and sense then I must entreat thee to proue that those fruits of righteousnesse which thou so much braggest of are grounded vpon a sound knowledge of the needefulnes of them and vpon an hearty desire of honoring God by them and that they are ioyned also with a conscionable care of yielding obedience to that which the Lord requireth in the Lawes of the first Table as well as in those of the second Table because that GOD which commaundeth the one doth enioyne the other also but this I am sure thou canst not prooue Thou art a good Church-keeper because thou wouldest keepe out of the Court though neyther Court nor Counsell can preuaile with some thou keepst thy word because thou wouldst keepe thy credit thou liuest quietly with thy neighbours because thou thinkest it is good sleeping in a safe skinne and otherwise thou mightest be hated and counted a troublesome fellow thou fliest Stewes Tauernes and the like places more to saue thy body from diseases thy estate from consuming thy name from stinking then for any thing else these by-respects and sinister considerations rather sway thee in thy courses then the things which should sway thee Thou liuest ciuilly and not so notoriously as the lewder sort doe for these carnall respects rather then because thou feelest the Spirit of God preparing thy will to yielde obedience vnto Gods Commaundement sounding in the Word against open rebellion and calling for outward reformation Stop vp thy mouth then thou ciuill person and blush thou to say that thou art truely gracious doe not thinke that thou hast receiued any more of the spirit then an vnregenerate person may possibly haue For for all thy ciuill honesty thou art with h Act. 8.23 Symon Magus in the bond of iniquity vntill in some degree or other thou comest to feele grace worke in thee through the good meanes which thou enioyest either to thy sound humiliation solide consolation zealous reformation for conscience sake abstayning from euill and carefull confirmation for conscience sake inuring thy selfe to that which is good obeying heartily readily cheerefully sincerely that which is commanded by God as well in the first Table in hearing reading meditation conference prayer with thy family houshold instruction c. as in the second Table in liuing quietly dealing equally carrying thy self ciuilly towards thy neighbour By this time I might haue done confuting 3. Hypocrites deceiue thēselues but that hypocrites and hollow-hearted professours stand in our way whom I am now to grapple withall and why grapple with them because they do not onely intrude themselues into the cōpany of true Saints but also lay claime without any right to that very same possession of sauing grace which is onely peculiar to the Saints For because hauing a promptnesse of capacity a steady memory to conceiue and to keepe the things which they heare or
5 and 6. verses with the 18. when he was cast downe with the hand of God so suddenly and violently as he was trauelling with Letters from the high Priest towards Damascus against the Saints had a strong and a strange worke and himselfe into an Angell of light telling the Christian there is a thing like repentance which is not repentance like faith which is no true faith and by this meanes hee driues the poore soule into such a quandary that it can not distinctly tell whether the holy motions which it hath be but meere flashes of ioy of sorrow or whether the holy Ghost be the author of them Seeing then many saints are but yonglings in piety seeing the Diuell seekes by all cunning fetches to blinde their eyes that they may not so plainely see the truth of their graces wee need not account it any strange poynt of Doctrin To hold and affirme that a man may haue the stirrings of grace in him and yet not at all times know that the holy Ghost is the breeder of them Sect. 2. Before I come to the Vse a question must be answered which is fitly occasioned by the Doctrine and this it is Quest Whether a man may haue the worke of Conuersion and not know of it at all To this I answer Answ negatiuely A man cannot be conuerted but he must needes know it some way or other And my reason is this because Conuersion is a change and can a man be changed and not finde an alteration in himselfe Yea but then will some say I contradict my selfe vnsay that which I haue now prooued Not so For though I say a man cannot be conuerted but he must needs know of an alteration in himselfe yet may hee bee ignorant of the trueth of his conuersion for a time to be turned he may finde himselfe but directly to know and to say I am truely turned by the worke of the Spirit hee may possibly not for a time and heerein he may doubt and wauer and though he hath receiued the holy Ghost to renue him yet his condition may possibly be such that he shall say I am not yet renued But to be altered and find no alteration at all in a mans selfe I doe not see what one Scripture doeth warrant it Yes will some say There is Scripture for it Obiect For it is said of some q Acts 19.2 that were in Ephesus who were Disciples of the number of Beleeuers that they had not so much as heard whether there were an holy Ghost or no. For Paul said vnto them Haue ye receiued the holy Ghost since yee beleeued and they answered him Wee haue not so much as heard whether there be any holy Ghost Now if such as beleeued neuer had heard whether there be an holy Ghost then it is likely that they neuer felt the working of the holy Ghost in their conuersion neither one way nor other Answer But to this I answer first of all that it is a bad consequent to conclude that because the Disciples of Ephesus had not heard of the holy Ghost therefore a man can haue no knowledge of his conuersion though he be conuerted Answer Againe besides this we must know that the holy Ghost is taken 3. waies in the Scriptures First it signifieth the substance it selfe or the person of the holy Ghost the third person in the Trinitie secondly it signifieth the sanctifying and inuisible gifts of the Spirit which are conferred vpon the Elect at their conuersion and thirdly the visible spirituall gifts which Christ bestowed vpon the faithfull or some of them in the Primitiue Church Now in this place of the Acts is neyther meant the person of the holy Ghost nor the inuisible sanctifying gifts of the holy Ghost For it had bin a most absurd thing for Paul to haue esteemed those as such as had neuer knowne whether there were an holy Ghost or no or regenerating gifts of that holy Ghost yea or no who were Disciples who had receiued the Baptisme of that Iohn which in his course of baptizing had made mention of such a Spirit and of such gifts when he said r Mat. 3.11 I indeed baptize you with water to repentance but there is one that cometh after me who is stronger then mee he shall baptize you with the holy Ghost and with fire It had beene an absurd thing I say for Paul to haue doubted whether they had knowne of such a Spirit such gifts in neither of those two senses is the place therefore to bee vnderstood but it rather is to be meant of the visible gifts which in those times Christ did powre downe vppon his Church Concerning such gifts therefore Paul asketh the Disciples of Ephesus whether they had receiued them yea or no as the gifts of tongues and prophecie And concerning such gifts they answer Paul also We know not whether there be any holy Ghost wee neuer heard whether euer Christ gaue any such visible gifts vnto his Church as the gifts of tongues and prophecying are So that from that Scripture no such matter can be gathered that it is possible for a Christian neuer to finde a change in himselfe and yet be changed For if a man be conuerted by the Spirit of grace he may know an alteration in himself though he cannot so presently vnderstand that that change in himself is the right change and such as the holy Ghost produceth and causeth and though at sometimes as the Doctrine sheweth the spiritual feeling which he hath within him cannot so directly bee comprehended to come from the Spirit as at another time it is and may be The Vse followeth Sect. 3. Vse To teach the children of God when they haue any feeling in themselues and know not whence directly it is to go and enquire at the word of God at the Priests lips which preserue knowledge or at the mouth of some faithfull brother and to compare their present sense with what that word reuealeth and to open their case plainely faithfully to such a Minister or such a brother telling them how it hath beene with them or how it is with them either in case of sorrow ioy c. intreating them to acquaint them with euidence from the Word whether the griefe which they are sometimes ouerwhelmed withall or the comforts that they are at other times accheerd withall be such as are fruits of Gods sanctifying Spirit For seeing there may be such a feeling in a man and not knowne by him to come from heauen nor whence indeed I thinke that it is very necessary for him to make such an enquiry as I am now perswading vnto Euen as a man therefore that heareth the noyse of the winde abroad that he may know in what corner it lieth from what Angle it commeth whether from the East or from the West c. So when thou hearest a kinde of spirituall sound in thy selfe blowing eyther roughly to humble thee