The Gales of Grace, Tract · Chapter 9
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 hauehave ioy of heart, and ſatisfaction with the brightneſſe of Gods gracious countenance, and hauehave no feeling of it. And what ſaith the ſame Prophet in an other place,nPſal. 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 page missing 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 louelove, and the like.
4 Coworking grace, is that ſame continued aide and ſtrength which the Lord giueth vsus 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 vsus to ſticke conſtantly vntounto 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 hauehave the preuenting grace, good motions to forſake ſuch a ſinne, &c. which neuer hauehave 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.rPſ. 38.4. My ſins hauehave taken ſuch hold vponupon 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;ſIoh. 4.15 Lord giuegive 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 hauehave 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 louelove 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 louelove, a blunting to his edge, he is very ſenſible of it. The Apoſtle Paul would neuer hauehave broken out into this ſpeech, and left it vponupon record in his owne writings, Through Christ I am able to doe all things, andt2. 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 louelove, 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 louelove will neuer faile mee. Such a ſound and ſenſe, no doubt, the Apoſtle heard and had, when he broke out into this ſpeech,uRom 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 ſhallbe able to ſeparate vsus from the louelove 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 vntounto 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 w2 Tim. 3.16. The holy men of God ſpake as they were moued by the holy Ghoſt. x2 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 page missing 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,aMat. 9.2 Sonne, be of good cheere, thy ſinnes are forgiuen thee. Or to the womans that cam to him in the Phaſes houſe,bLu. 7.50 Thy faith hath ſaued thee. VponUpon 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 cRo. 8.16.Vppon this alſo ioy beginnneth to hauehave 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:dCant. 1.2 Thy loues are better then wine. With this ioy, next in order louelove (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 eueryevery 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 hauehave 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 hauehave of themſelues, cō futed. 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 hauehave 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 hauehave 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 hauehave 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 page missing 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 vponupon 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 vponupon by them, then ſtill to aſſociate them in that foule & enormious iniquitie? Seeſt thou ſuch beauty in the vertue of Chaſtity, that thou wilt eueryevery way indeuour to hauehave 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 vntounto? 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 vntounto? 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 giuegive 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 vponupon 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 giuegive 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 hauehave 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 proudeLu. 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 page missing 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: fIac. 2.18Shew 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 gHaba. 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 hauehave (beſides the hard and ſharp conflicts with doubting coldneſſe, worldlineſſe (which I hauehave ſpoken of before) if euer the Spirit hath effectually breathed vponupon thee.Chap. 3. pag. 39. Now anſwer me, haſt thou this ſenſe and feeling? Thou haſt not, neither canſt hauehave, ſo long as thou art but meerly ciuill. For, howſoeuer with profane ones thou mayeſt hauehave good motions now and then, and with hypocrites mayeſt hauehave 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 vponupon a ſound knowledge of the needefulnes of them; and vponupon 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 vntounto 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 hauehave. For, for all thy ciuill honeſty, thou art withhAct. 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 hauehave done confuting,3. Hypocrites deceiue thē ſelues. 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 onelyonly 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 onelyonly 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 reade out of the Word) they hauehave gotten a few ſmacks of knowledge, and hauehave attained to an ability to diſcourſe of the poynts of Religion: and becauſe, with Iudas for gaine, with Iehu for glory, with the Phariſes for praiſe, they do ſome dueties, which true Chriſtians doe, pray peraduenture ſometimes with their family, giuegive almes of their ſubſtance to the poore, affoord (perhappes) ſome countenance to the Miniſters of the Word, and Profeſſors of the Goſpel; becauſe (I ſay) for by-reſpects they do theſe things, therefore they argue, that they muſt needes be ſound Chriſtians. But how much they deceiue themſelues, God knoweth, and this poynt ſheweth. For alas, what are page missing haſt, perhappes, a knowledge of the doctrine of faith, and therin of the obiect of faith, Chriſt Ieſus: but where is thy experience of the power of this faith; firſt, in leading thee to Chriſt for reconciliation; ſecondly, in accheering thy heart vponupon the finding of the Meſſiah; thirdly, in purifying thy heart from the filthineſſe of the fleſh; and fourthly, in prouoking thee to lament, as the Church did in the Canticles, when thou haſt loſt the ſight of him? Againe, thou haſt (it may be) by attendance vponupon the ordinance of God, gotten ſome skill to diſcourſe of the point of louelove to God and his Children, of hatred of ſinne, &c. but doeſt thou feele thy heart ſet on fire, with a deſire of being obedient to God in all his Commandements, reſoluing tom1 Kin 15.5 turne from nothing that hee enioyneth thee, all the dayes of thy life? and purpoſing with Iob nIob 9.4to be content to receiue euill at Gods hands as well as good? Art thou enflamed with a louelove to all good things, as well as one, and to all the Saints as well as one? (though I deny not that the neernes or the worthines of the perſon loued may occaſion differing degrees in thy louelove): nay, findeſt thou a readineſſe to forgiue and louelove thine enemies? feeleſt thou in thy ſelfe a diſlike of ſinne in all perſons; as well as in thoſe that are neere vntounto thee, as in neighbours that hauehave no alliance with thee? Are thy affections thus moued? Is thy inner man thus affected? No, no, thou hypocrite: wilt thou dare then to encroach vponupon the prerogatiue of Gods beloued ones, and lay challenge to the portion of ſauing grace? take heed what thou doſt. The Diuell is ſubtile: thine owne heart is deceitfull. Either get ſome ſure teſtimony to proue the ſenſe of grace in ſome ſound maner to affect thy heart: or elſe I muſt tell thee as I told the profane and ciuill perſon before thee, that thou haſt no grounds that the gales of Grace hauehave ſauingly blowne vppon thee; when-as this muſt needes bee granted for a trueth, that in the Soule of the regenerate, there is a feeling of the ſpirits working, as well as in the eare of a man a ſound of the wind, when it bloweth in the ayre. And thus (Chriſtian Reader) hauehave I had a caſt at this vaine conceit of hauing grace, altogether without the ſenſe of grace (which is all one as if the Sunne and light, life and feeling, fire and heate ſhould be ſeparated) and I hauehave (to my power) bent the edge of this doctrine againſt it. And if in that which I hauehave ſpoken, I hauehave ſeemed too harſh, I muſt craue pardon: for, pitty to the ſoules of ſuch deluded creatures hath ſtirred mee vp thereunto. And to ſpeake trueth, neuer had Dion more cauſe of offering ſacrifice to the gods (after the paganiſh manner of the Heathens) when hee freed the Syracuſians from the tyranny of Dionyſius, Diod. Sic. libr. 16.then I ſhall hauehave of praiſing the God of heauen, if through the meanes of this vſe of confutation, but one profane, ciuil, or hypocriticall perſon may be freed and deliuered from the bondage and ſlauery of ſo vaine and erroneous an opinion.
Sect. 5. Vſe 2. Comfort to the tender-hearted.Now, leſt the children of the Bridechamber ſhould through the malice of Satan abuſe themſelues ſo much, as to place themſelues in the ranke of ſuch ſelfe-deceiuers, & ſo caſt downe themſelues without cauſe by that which hath beene ſpoken, I muſt bring in (as wel I may from the point in hand) a word of comfort for them. Is it ſo then, that where the holy Ghoſt infuſeth grace, there is a ſpirituall ſenſe in the powers of that ſoule; then what ſingular cauſe of reioycing hath that Chriſtian that hath this ſenſe and feeling! for hee hath euen the witneſſe in himſelfe, that Chriſt is his, grace is his, and the Spirit of the Almightie dwelleth in him. When therefore the word of GOD doth reueale vntounto thee the minde of God, either in the ſounds of Iudgement, or the Songs of MercieMercy, out of the Lawe and the Goſpel; feeleſt thou thy heart affected accordingly, ſometimes with reuerence, feare and trembling, ſomtimes with rauiſhment, comfort, and reioycing? Art thou ſenſible of thoſe impure thoughts that ſwarme in thy heart, of idle ſpeeches that oft iſſue foorth thy mouth, and