The Gales of Grace, Tract · Chapter 3
CHAP. III. The ſecond generall concluſion from the ſumme of the Text.
Sect. 1.ANd is there nothing elſe to be generally concluded from this kinde of comparatiue ſpeaking, but that which hath been deliuered in the former chapter? Queſtionleſſe, yes: for a ſecond thing, of nearer affinitie with the compariſon then the former, commeth neceſſarily to be obſerued, and this it is;2. Doctr. generall. That the Winde is a fit ſimilitude to ſet out the heauenly breath of Gods gracious Spirit; the wiſedome of Chriſt himſelfe ſaw it a fitting reſemblance: for himſelf, being in ſpeech with Nicodemus about the doctrine of Regeneration, vſeth this very metaphor of the winde, to informe him in that myſtery, and to take away thoſe carnall cauills, which hee brought in againſt that doctrine. And very well may this be a trueth.Reaſon. For why? the Winde is a ſigne both of the preſence and power of God; according to that of the Pſalmiſt,oPſ. 18.10. He came flying vponupon the wings of the winde: but whereſoeuer the Spirit of grace breatheth, there the Lord his gracious preſence and heauenly power is manifeſted; therefore fitly may the winde reſemble the work of Regeneration, which is wrought by the Spirit of God.
Sect. 2. Vſe 1.The conſideration of which poynt ſerueth in the firſt place, to teach vsus to wonder at the depth of Gods counſells, at the vnſearchableneſſe of his wiſedome, that ſuch a creature which beareth the repreſentation of ſo many diuers things ſhould be found fitting to reſemble the ſpirituall renouation, and new birth of a Chriſtian; that that which is apProu. 11 29 Hoſ. 12.2 ſymbole of vanity, ſhould reſemble that work which is moſt contrary to vanity; that that winde which is aqIob 21.18. ſigne of the irrecouerable miſery of wicked men ſhould ſignifie thoſe graces which doe free the Elect from eternall miſery; that that wind which is a ſhaddow of therIſa. 41.16 violent force of wicked enemies againſt Gods people, ſhould repreſent thoſe graces which are as Shieldes and Targets vntounto the Chriſtians, againſt all hoſtile attempts, and ſpirituall aſſaults of the enemies of their ſoules. Needs muſt this cauſe vsus with the holy Apoſtle, in an holy admiration, to cry out and ſay,sRom. 11.33 Oh depth of the riches both of the wiſedome & knowledge of God! how vnſearchable are his Iudgements, and his wayes paſt finding out.
Sect. 3. Vſe 2.Secondly, this may well afford vsus a rule of tryall, by which we may come to know,Examination. whether euer the Gales of Grace hauehave ſauingly blowne and breathed vponupon vsus, yea, or no: for if the Winde be a fit ſimilitude to expreſſe the myſterie of Regeneration, then from the properties of the Winde wee may come to diſcerne the properties of Grace; and ſo the regenerating worke of the Spirit of God, to ſee whether we hauehave it, or who hauehave it. Take wee a view therefore of the properties of the Winde: and as wee goe along, let vsus compare withall, the properties and effects of the Spirit; and we ſhall hauehave markes and notes enow to iudge by of the worke of Regeneration.
Signes of grace. Signe 1. Purification.Firſt of all, the Wind is of a purging property: euen ſo the Spirit of God is of a purifying quality, & the one doth no leſſe cleanſe the heart, then the other doth purifie the ayre and the water. For this cauſe the holy Ghoſt is compared to fire;tMat. 3.11 He ſhall baptize you with the holy Ghoſt, and with fire: that is, with the holy Ghoſt which is like fire; and touEze ….1 Water that flowed out of the Sanctuary: which two Elements are of a purging and purifying nature. The one ſerueth to purge metalls from droſſe and ſcurfineſſe, and the other to cleanſe cloathes and veſſells from dirt and filthineſſe: which double reſemblance, what doth it ſignifie, but that the Spirit of God is a purger and purifier of the heart? which thing Paul giues his beleeuing Corinths to vnderſtand. For, writing to them of the worke of Sanctification, begunne in them, he tells themw1. Cor. 6.11. They were cleanſed, purged, and waſhed by the Spirit of God. Wherewithall accordeth a worthy ſaying of an ancient and eloquent Diuine,Cypr. de S. ſancto, folio 32. abi gens inde quicquid tabidum eſt, &c. That the Spirit of God doth expell from the heart whatſoeuer is contagious, whatſoeuer is infectious: now how the Spirit doth purifie it, will appeare by the like. The Winde doth purge the water, by mouing and troubling it, and by ſtirring vp waue after waue, vntill it hath caſt vp the froth and ſuperfluous ſcumme of it vponupon the ſhoare: and the Aire, it doth purge two wayes; firſt, by diſpelling fogges and miſts;How the Spirit purifieth. 3. wayes, both priuatiuely, and poſitiuely: Priuatiuely, 1 Ignorantiam fugando. 2 Impoenitentiam amouendo. 3 Concupiſcentiā ſubigendo. 2 Poſitiuely, 1 Mentem illuminando: 2 Poenitē tiam inſerendo: 3 Sanctitatem conferendo. ſecondly, by drying vp noiſome puddles, & ſtinking quagmires. For thoſe things which do ordinarily infect the ayre, are one of theſe two; either miſty vnwholeſome vapours, or noyſome and vnſauoury quagmires: by the remooueall of which two, the Wind doth cleere and cleanſe the aire: euen ſo the holy Ghoſt doth purge the ſoule three wayes; firſt, by diſpelling the ſpirituall fogges and miſts of ignorance and blindeneſſe, which darken the vnderſtanding: ſecondly, by troubling the conſcience for thoſe ſinnes which defile the whole man: thirdly, by drying vp that ſame ſtinking puddle of euill concupiſcence, and noyſome luſts, which hauehave their ſeate in the will and affections. The firſt hee doth by the work of Illumination, enlightening the minde with ſauing knowledge: the ſecond, by the worke of Humiliation, breaking the heart with holy contrition: and the third, by the worke of Mortification and Sanctification, rectifying the will with ſincere obedience, and the affections with holy deſires, heauenly louelove, ioy, &c. So that, by all this wee ſee, that whereſoeuer the holy Ghoſt hath breathed grace, there is the worke of Spirituall purification wrought. Firſt, the minde is purged from ignorance, and is ſpiritually enlightened: no ſooner had the Spirit breath'd vponupon Paul, but the xAct. 9.18ſcales fell from his eyes: and the Lord beginneth the worke of Conuerſion at Illumination; and when he firſt bloweth with the blaſts of Grace in vsus, he beſtoweth ſpirituall eye-ſight vponupon vsus; hee enlighteneth vsus to ſee what himſelfe is in his iuſtice againſt ſinne, in his mercy by Chriſt, to forgiue ſinne; he openeth our eyes to ſee our miſery by natute, to ſee the remedy of our miſery by grace. VponUpon this ſpirituall eye-ſight, in the ſecond place the conſcience comes to be vrged and purged, the ſoule ſo troubled with a conſideration of being ouerwhelmed with this miſery, and (out of Chriſt) altogether deſtitute and depriued of that mercy, that it cannot be at quiet; one billow of ſorrow, one waue of griefe ariſeth ſo vponupon the necke of an other, that there is no reſt that it can finde, no eaſement it can hauehave, no contentment can be giuen it, vntill the ſcumme and froth of all the ſinnes that euer it was defiled with, be brought to the ſhoare, and ſet vponupon the ſcore of Chriſt Ieſus. Thou therefore, whoſoeuer thou art, that neuer hadſt the Lord Ieſus to anoynt the eyes of thy ſoule, that neuer hadſt thy minde enlightened, but art ſtill in Egypt, and pleaſeſt thy ſelfe in thy blinde and ignorant condition, that neuer ſaweſt ſo much of thy miſery, as hath made thee bewaile thy ſinfull and wofull eſtate, nor as yet haſt any care to ſeeke after knowledge, that thou mayeſt come to know thy ſelfe aright, & know Chriſt crucified, to the end thou mayſt come to repentance; dreame not thou that the guſts of grace are effectually infuſed into thy ſoule.
Againe, as the mind and conſcience is thus purged, where theſe guſts are, ſo likewiſe is the will purified from rebellion; and that crooked and knotty peece which before was ſo hard to be rectified and ſquared; that vntamed, heifer, which before was ſo vntoward to be broken and brought into any right frame, to yield vntounto any counſell, wholeſome & good for the ſoule; when the Spirit comes to blow vponupon it (though there be a kinde of reſiſting power in it) is made to bend which way the Spirit pleaſeth to encline to the wayes of life; inſomuch, that the creature ſhall with holy Dauid ſay, I am content to doe thy will O God.
Laſtly, as the Will from rebellion, the Conſcience from impenitencie, & the Vnderſtanding from ignorance; ſo if grace be wrought in thee, thy affections wil be purged from the droſſe of vnbeliefe, from the louelove of earthly things,S. ſanctus carnaeles hebetat ſenſus, & conterit appetitus. Cypr. from the vanity of carnall and ſenſuall deſires; and like a man mortified and ſanctified, dead wilt thou be to the luſts of the fleſh, bringing them daily to the ſlaughter, and aliue to God through Ieſus Chriſt our Lord: and thoſe euils which formerly were moſt delightſome to the fleſh, will then become moſt burthenſome to the ſpirit. Thus I ſay where the holy Ghoſt hath regenerated, there is a purified ſoule: for doe wee thinke that ſo pure a gueſt as the bleſſed Spirit is, will come and take vp the lodging in a man or woman, and not caſt out the vncleane and impure ſpirits that he findes there at his comming. It is not poſſible, where that commeth and abideth, the blinde diuell muſt out, the proude deuill muſt out, the impenitent out, malicious out, couetous out, and all the Lucifers and Beelzebubs muſt auoyde the roome which he enters into, and giuegive way vntounto his purifying blaſts. Can the miſts of ignorance, the puddle of concupiſcence, and that foule legion of luſts which fight againſt the ſoule remaine vndiſpelled, vndried vp, vndriuen away, where this winde bloweth? No, no: when grace commeth, light commeth, and it cannot but giuegive light; purity commeth, and it cannot but cleanſe; fire commeth, and it cannot but conſume and burne vp our corruptions. It pittieth my heart to think how people liue in their old ſins, and wallow in that ſame polluted bloud, which they drew from their fathers which were Amorites, from their mothers which were Hittites: I meane from perſons ſtayned with the guilt of Adams treaſon; whom they imitate and follow alſo, in the trade of tranſgreſſion, without the leaſt part of mortification, voyde of the meaneſt meaſure of Sanctification, and yet thinke themſelues to hauehave a ſhare in the worke of Regeneration: whoſe eyes I pray God open to ſee this deluſion.A needful caueat. I do not ſpeake of ſuch a purging as is eueryevery way perfect in this life, as if none were breathed vponupon by the Spirit, but thoſe that are purged fully from al reliques of ignorance, rebellion, corruption; for then none ſhould bee Saints, but thoſe that are in heauen: For howſoeuer this worke be perfect, in regard of the workeman (the Spirit neuer doing any thing imperfectly) yet, in regard of the perſons, in whom it is wrought, it is imperfect, becauſe mingled with corruption: neither dare I ſay, that thoſe are in no degree purified, that are not in the ſame degree purified with others; but this I dare boldly affirme, that that perſon, who hath attained to no meaſure of this purging (yea, not to ſo much of it as doth cauſe him to long for, and ſtriue after the perfection of it) the Spirit of grace hath not breathed vppon his ſoule. Though the beſt exerciſed wits can but know in part, the moſt faithfull heart but beleeue in part, the moſt penitent ſoule but repent in part, the moſt mortified and ſanctified perſon, but louelove God, godly men, godlineſſe in part, deſire Gods glory in part, and but imperfectly ſet his heart vponupon the beſt things; yet he that hath no part of ſauing knowledge, no meaſure of ſound faith, no degrees of godly ſorrow, ſpirituall louelove, heauenly ioy, holy deſires; he hath receiued no part of the Spirit: and though happely he may hauehave ſome of the common gifts of the Spirit, yet no portion hath hee of the regenerating breath of grace, vntill the ſcales of ignorance, the cruſtineſſe of conſcience, the mire of concupiſcence, be driuen away, and dried vp in ſome meaſure or other, to the making of him a purified creature: take this for the firſt note.
Secondly,Signe 2. it is the property of the Winde, to make the earth fruitfull; for we ſee by experience, when it cometh from the South, it doth ordinarily bring raine with it, which watreth the ground, and cauſeth the graſſe, plants, and graine, to ſpring vp, and bring forth fruit in their kinde: euen ſo the Spirit of grace is very fructiferous; and whereſoeuer it breatheth, much fruit of holines & righteouſnes is brought forth: neither indeed can the man who is endued with it, be altogether barren of good workes, inaſmuch as whereſoeuer the Spirit is, there is faith, and faith ſheweth it ſelfe by workes. Hang a wet peece of linnen abroade in the ayre, and the faſter the winde dryeth it, the whiter it will appeare: and the more the Spirit drieth vp the ſpirituall moiſture of filthineſſe in the ſoule, the more white and ſhining will the life be in holy fruits, and in a blameleſſe and vnrebukeable walking. TheyGe. 5.22 vprightneſſe of Enoch, thez2. Sam. 15.28 holineſſe of Dauid, theaIob 1 21 patience of Iob, thebExo. 15.24.25 meekneſſe of Moſes, thecLu. 19.8 iuſtice of Zaccheus, thedAct. 10.2 almes and deuotions of Cornelius, theeCap. 9.36. good workes of Dorcas, and the diligence of the Apoſtles: what doe all theſe ſhew, but that, when Grace is ſowne in the heart, holy and righteous fruits wil ſprout vp and ſpread foorth in the life. Wherefore, whereſoeuer the fruites are like the vintage of Sodome (vnſauoury, vngodly) and the workes, the vnprofitable workes of darkeneſſe, the heart muſt needes be empty of ſauing grace. And if any one be ſo vaine as to think a gracious heart and an vngodly life can ſtand together, I referre him to the iudgement of that graue and diuine Apoſtle, Galat. 5. where hee putteth afGalat. 5.19.20.21.22.23. BVT, a note of oppoſition betwixt adultery, fornication, laſciuiouſneſſe, idolatry, witchcraft, variance, drunkenneſſe, reuellings, &c. which he calleth Workes of the fleſh; and betwixt Gentleneſſe, goodneſſe, fidelitie, meekneſſe, peaceableneſſe, temperance, &c. which are workes of the Spirit. Neuer flatter thy ſelfe then: If thy conuerſation be irreligious, and thy carriage vnrighteous; thou proclaimeſt a totall vacancie and abſence of the regenerating Spirit; the property whereof, is to fructifie in an holy kinde whereſoeuer he bloweth: & that of Chriſt muſt needs be true,gIohn 15.5. Hee that abideth in me, and I in him (as eueryevery regenerate one doth) the ſame bringeth forth much fruit.
Thirdly,3 Sign of grace. it is the property of the winde to driue forward. Let a ſhippe ſaile with the winde vponupon the ſea, it ſpeedeth the faſter. Let a bird in the aire flee with the winde, her courſe is the ſwifter. Let a man vponupon the ground walke that way which the winde driueth, and hee can tell what an help to haſten him forward it is: ſo when the bark of our liues is ſayling towards heauen (with the ſail of good) workes) which is the place whither the ſpirit driueth; this ſame winde of heauen will ſpeed this barke of ours forward ſwiftly, it will put life into our actions; inſomuch, that whatſoeuer good duty we take in hand, wee ſhall go about the ſame cheerfully and willingly, being ready to eueryevery good work of piety towards God, of charity towards our brethren. Hence it is that the Pſalmiſt adjoyneth this Epithet hPſ. 51.12 Vphould me with thy free ſpirit.free, to the ſpirit of God: and wee vſe to ſay in our vulgar Prouerb of him that is nimble, actiue, and full of metall, He is all ſpirit. When this winde of grace had breath'd vponupon the Macedonians, it made them ſo forward to miniſter to the poor Saints, that (as the Apoſtle teſtifieth of them)i2 Cor. 8.2.3.4 There was a willingnes in them aboue their power. The people that contributed towards the building of the Temple that Dauid ſet vp,k1 Chro. 9.6 offred willingly, and their hearts were to it, as the Text ſheweth. And whence was it that there was this alacrity in them to further ſo commendable an action, but from this, that The holy Ghoſt had taken vp his lodging in the temple of their hearts? When theſe guſts of grace blowe vponupon the heart of a Miniſter, they will make him ſo nimble in his Embaſſady, that hee will preach the word of Godl2 Cor. 8 17 willingly. When they breathe vponupon the heart of a Magiſtrate, hee willmIer. 9.3 hauehave courage for the truth; vponupon the heart of an hearer, he will be ſwift innIam 1.19 hearing the word of God. This winde did driue Dauid forward ſo faſt, thatoPſ. 119 32 hee ranne the way of Gods commandements; and Paul ſo ſwiftly, that he did pPhil. 3.14follow hard, or preſs towards the mark for the price of the high calling of God in Chriſt Ieſus. What ſhall we ſay then of thoſe that goe ſo murmuringly and vncheerfully about any good and godly exerciſe [being as hardly drawne to it, as a Beare to the ſtake; ſo hard to be brought to a ſermon (eſpecially if it bee vponupon any other day but the Sabbath, when the lawes of the Land awe them) ſo hard to be perſwaded to entertaine a good conceit of, to afford a good word, or to ſtand vp for the faithfull miniſters and ſeruants of Chriſt Ieſus; ſo hard to be drawn to maintain the worſhip of God in the places where they liue; to releeue the wants of the needy; to breake the bread of life diligently to their people, if they bee Miniſters; to adminiſter the rules of juſtice duely, if they bee Magiſtrates, and to execute the duties which belong to their places] What (I ſay) can bee thought of ſuch? certainly they giuegive ſhrewd ſuſpicion, that heauens blaſts in the work of regeneration hauehave not as yet breathed vponupon them: for, if they had, ther would be more ſpirituall agility, more heauenly alacrity and readineſs to do good in them, then there is. The oyled door will open and ſhut without creaking: and the heart that is oyled with grace will bee enlarged to what good is, without grudging. Doth a boat that hath a fair winde, and a full ſtreame, ſtand in need of an haling line? and doth the winde of heauen (thinkeſt thou) blowe vponupon thee whē thou muſt hauehave ſo many haling lines to draw thee, or elſe no good can bee wrung from thee? Wilt thou not worſhip God, but when the Sabbath cometh; not giuegive to the poore, but when the rate cometh; nor bring forth better fruits of amendment, but when death cometh or ſome extraordinary viſitation, when thou thinkeſt there is no remedy but thou needs muſt, or elſe ſome inconuenience may ouertake thee, and whatſoeuer thou doſt is done vnwillingly; and yet imagine that thou art endued with the Spirit? How dareſt thou thus controule the truth of Gods word which cannot ly?
I confeſſe indeed,A caution that the beſt of Gods ſeruants, into whom the Lord hath breathed the greateſt meaſure of grace, doe ſometimes feel themſelues more lumpiſh, drowſie and vncheerfull in holy ſeruices then they were wont to be, as (no doubt) Dauid did after his fall: but yet it is but at ſome times, it is not alwaies ſo with them. And I knowe alſo, that the worke of grace hath need to be helped forward by the vſe of means in thoſe that excel in vertue in this vale of imperfection, by reaſon of the remainder of corruption [as the boat (though hauing a fair winde) by the help of oares, in regard of ſom heauy burden that it may carry] yet go forward they do by the vſe of thoſe holy means, and they bewail their vntowardnes alſo. But that man that hath no heart at any time vntounto that which is good, that laboureth not to ouercome his backwardnes, that laments it not, that ſtriueth not, that voweth not, that praieth not againſt it; vponupon whom the preaching of the word, the perſwaſion of friends cannot preuail, to make him doe anie more then that which perforce is extorted and haled from him, either by the rigour of mans law, or the winde of vain glory; it cannot be truly ſaid, that the treaſures of ſauing grace are beſtowed vponupon him: for, thoſe that are borne of the Spirit will not onelyonly bring forth the fruits of the Spirit, but alſo with cheerfulnes and alacrity; accounting it their felicity to be imploied in the ſeruices of their heauenly Maſter.
Again,4. Signe of regeneration. The ſpirituall conflict. the winde doth not onelyonly driue forward, but alſo it reſiſts thoſe things that ſtop the ſpeedy paſſage of it: ſo the Spirit of grace doth ordinarily reſiſt whatſoeuer is contrary to its owne working in the ſoule which it regenerateth. Which thing the Apoſtle euidently laieth down, when hee ſaith,qGal. The ſpirit luſteth againſt the fleſh. Inſomuch that by this wee ſee, that another euidēce for the work of grace muſt bee fetched from the ſpirituall combate betwixt the fleſh and the ſpirit. For, it beeing ſo, that in the moſt regenerate there is corruption as well as grace, there muſt needs be an holy ſtrife in that perſon.A Simile. Wee ſee in the whirl-winde, where there are but circular blaſts that are indirectly contrary and laterally oppoſite to one another, what a ſtirring of the duſt, what a whirring of the ſtubble (or what euer elſe lieth where thoſe blaſts meet) there is, as if we ſhould ſee two champions grappling and wraſtling in that place. How much more is it true, that there muſt be a ſtrange bickering and ſtriuing in that ſoule where two ſuch ſpirits doo meet as are not indirectly oppoſite, but directly contrary to one another; viz. the Spirit of God (comming from heauen) working grace, and the ſpirit of Satan (coming from hell) hindering grace? VponUpon none of all the Apoſtles did this holy Spirit breathe more then vponupon Paul, whether wee conſider the meaſure of his humiliation at his firſt conuerſion, or the meaſure of his zeal after his conuerſion: and yet he had this ſpirituall conflict in himſelf, as may bee gathered from his owne complaint;rRo. 7.24 I ſee a law in my members warring againſt the law in my minde, and leading me into captiuity to the law of ſinne. And what dry bouts Dauid (a man after Gods owne minde) had, ſometimes with diſtruſt of Gods prouidence, ſometimes with deſpair of Gods aſſiſtance, ſometimes with carnall confidence, ſometimes with fretting at the proſperity of the wicked, and the like; the Book of the Pſalms is a plentifull witnes. What breathings of grace then (trowe wee) hauehave they attained vntounto, that neither euer were, nor yet are, at warre with their owne corruptions? but (in their own deluded opinion) all is wel with them; at peace with God, with the diuell, the world, their owne conſciences and all. They (they ſay) are neuer troubled nor diſquieted, they finde nothing to burthen them nor moleſt them, they thank God for it. What grace hauehave they? It is to bee feared, none at all. And (poor ſoules) the ſpirit of Satan ſtill breathes in them, and corruption hath them ſtill in chaines, and they are ready eueryevery houre to bee cut off, and popt ouer into the pit of deſtruction: and yet (ah wofull caſe) they ſee it not, but applaude themſelues, and ſolace themſelues, as if they were in no danger, and no aliants to the regenerate condition. Sayeſt thou thou haſt nothing within thee to trouble thee, nothing to moleſt thee, nor euer haddeſt, thou thankeſt God for it? Wilt thou take a word from me, and marke what I ſhall ſay? I aſſure thee (whoſoeuer thou bee) I would not be in thine eſtate for a thouſand worlds, if there were ſo many. Thou art without grace, and wilt not beleeue it. The God of heauen perſwade thee of it: for if that be true which our Sauiour ſpeakethsLu. 11.21 While the ſtrong man armed (that is, the Diuell) keepeth the houſe, all things are in peace. Then if all things be thus at peace in thee; to harden thy heart, and ſeare thy conſcience, that euil one ſtill holdeth thee in bonds, thou art ſtill bound in the fetters of ſin, and art in fearefull thraldome thereunto: and vntill a ſtronger then all theſe commeth (I meane the Lord Ieſus) and ſet thy owne corruptions and the holy Ghoſt together at variance in thy ſoule, miſerable and lamentable muſt thy condition needes be. I tel thee, if the Spirit of grace were in thee, there would bee a ſpirituall whirlewinde in thy ſoule, two contrary blaſts meeting & grappling with one another, like the twinnes intGen. 25.22. Rebeccahs wombe: and they would make thee cry out, as ſhe did Why am I thus, why am I thus worldly? why am I thus lazie in my profeſſion? why am I thus dead harted in the ſeruice of my God? thus proud, thus full of ſelfe-louelove, thus paſſionate and tuchy, &c. and thou ſhouldeſt finde the Spirit of Faith reſiſting the ſpirit of vnbeleefe, diſtruſt, doubting; the Spirit of truth, reſiſting the ſpirit of errour; the Spirit of louelove, reſiſting the ſpirit of enuy, malice, frowardneſſe; the ſpirit of humility, the ſpirit of pride; the ſpirit of zeale, the ſpirit of key-coldneſſe, luke-warmeneſſe, carnall feare, &c. Thus it would be with thee, if thou wert regenerate.
Albeit this conflict of Contraries be not alwayes alike, becauſe grace ſometimes getteth the foyle, ſometimes the conqueſt (though neuer the fall;) yet the experienced Chriſtian knoweth, with S. Paul, that whenſoeuer hee intendeth any good, euill is preſent with him, and in his beſt actions, corruption troubleth him, whi h he many times findeth much adoe to keep vnderunder. And therefore I conclude, It is a vaine thing for any man or woman, to imagine that they are ſanctified page missing Wherefore let thoſe that refuſe to pray in the Temple, as Anabaptiſticall and Papiſticall Recuſants do, ſuſpect themſelues to be ſwolne rather with the blaſts of hereſie, & the winde of vaineglory, then blowne vppon with the gales of Sanctitie. Let thoſe that care not to pray any where but in the temple, neglecting this duety with their charges in their houſes, as carnall and common Proteſtants do, ſuſpect themſelues to be carried, rather with the winde of cuſtome and faſhion, then of grace and heauenly inſpiration. Let thoſe that vſe it in their families, and make no conſcience of it apart by themſelues (whenas there are ſo many ſecret corruptions to be acknowledged and bewailed in the beſt, which are to be kept from the deareſt friends in the family) feare themſelues to bee guided rather by the ſpirit of hypocriſie, then poſſeſſed with the Spirit of grace. But ſuch as care neither for praying in the Temple, nor in the family, nor ſecretly, let them not only ſuſpect, but alſo, know themſelues to be ſuch as are altogether voyde of the ſpirituall operation of Gods Spirit, in the work of Regeneration. For where that worke is, there is the Spirit of adoption: and where the Spirit of adoption is, there is a crying, Abba Father: & ſuch wil hauehave ſo familiar & frequent communion with the Lord, that the Church, the family, the ſtreetes, the high-wayes, the walkes, the chamber, the bed, the cloſet, the ſhop, yea the priſon it ſelfe, &c. ſhall be made witneſſes of thoſe heauenly ejaculations which their hearts and lips dart vp into the eares of the Almighty that great hearer of prayers.
Secondly, as the ſpirituall man is heard of God, ſending vp praiers to the high Court of Parliament in Heauen; ſo men ſhal heare the ſound of his ſanctified tongue in holy and religious communication. I delight (ſayth Dauid) to be talking of thy righteous iudgements. aPſ. 39.2While I held my peace from good, my ſorrow was ſtirred, yea my heart waxed hot within me. bActs 22 1. &cPaul muſt needes be telling and talking of his conuerſion before his very enemies, & ſhewing what notable things the Lord had wrought in him, and done for him. Whence was it thatcActs Aquila and Priſcilla did inſtruct Apollos in the way of God more perfectly? thatd2. Tim. 1.5. compar'd with chap. 3.14 6. Eunica did teach Timothy? but becauſe the Spirit had ſo breathed in their hearts, that they could not holde their tongues, but they muſt be ſpeaking of the wayes of God to ſtrangers they neuer ſaw before, and to their domeſticall inferiors, and home-dwellers. When grace hath ſeaſoned the heart, it will ſo ſalt and pouder the ſpeech, that it will both eat out putrified and rotten communication, and alſo make the tongue a fit inſtrument to miniſter grace to the hearers. Take triall of thy ſelfe by this particular alſo; What is thy ſpeech? Speakeſt thou the language of Aſhdod, or the dialect of Canaan? Doſt thou with Dauid ePſ. 39.1.take ſuch heed to thy ways, that thou maieſt not offend with thy tong, keeping thy mouth as with a bridle? Nay, doſt thou with the ſame ProphetfPſal. 34.11. call thy children vntounto thee, and teach them the feare of the Lord; and vppon all fitting occaſions, the praiſes of God, and the ſtatutes of God continually in thy mouth? If they be, it is a good ſigne, that thou haſt a good ſtocke of grace in thy heart: but if thy tonguegIac. 3.6. be ſet on fire with hell, as Saint Iames ſpeaketh, breathing out ſtinking, blaſphemous, filthy, frothy, falſe, ſlaunderous, venemous, vnſauoury ſpeeches, it is a very ſtrong euidence againſt thee, that the breath of Heauen hath not blowne vppon thee. For I neuer reade in all the Scripture, that a regenerate heart, and a reuiling tongue, an holy heart and a ribald tongue, a gracious heart and a blaſphemous periurious tongue, a ſpirituall heart and a diſſembling, backebiting, and ſcoffing tongue hauehave ſtoode together. I deny not, but the tongue (being hIac. 3.8.an vnruly euill) for want of watchfulneſſe at ſometimes, may breake foorrh into ſpeeches vnſeemely, vnſauoury, offenſiue and ſcandalous, though the heart be neuer ſo well ſanctified: yet this euill is bewayled when it is perceiued, and more care is taken by the Chriſtian, to ſet locke and key vppon his mouth afterward. But, to make a common trade of ſwearing, curſing, lying, filthy ſpeaking, Iſmaelitiſh ſcoffing, priuy whiſpering, without any compunction or remorſe, without any reformation or amendment, is a plaine argument of a graceleſſe diſpoſition: which I doe boldly affirme againſt the ſtouteſt looſe-tongued ſpeaker that is; becauſe the Apoſtle ioyneth with me, and is my warrant, when he ſayth,iIac. 1.26 If any man among you ſeeme to be religious, and bridleth not his tongue, this mans religion is vaine.
And this may I adde alſo. If any man or woman would be accounted ſuch an one as in whoſe heart the Spirit of grace hath breathed, and yet not able, or at leaſt, truly deſirous and induſtrious to inure his mouth to bleſſing, as well as to bridle it frō curſing; and to ſet it on worke with the matters of heauen, as to refraine it from helliſh diſcourſes: that perſon is much deceiued alſo. If thou wert regenerate, thou couldeſt not chooſe but (vppon fit occaſion offered) bee ſpeaking and telling, either how God humbled thee, or how he raiſed thee, or how hee brought thee to Chriſt, how he tried thee ſince thou cameſt to Chriſt; and grace would make thee ſpeake, either of the force of thy corruptions, or the victory thou haſt gotten ouer them, of the rubbes that are in the way of a Chriſtiā mans courſe, of the ſweetneſſe of a godly life, &c. Thy wife, thy husband, thy children, ſeruants, friends, familiars, neighbors, ſhould heare the ſound of godly counſell mingled with louelove, the ſound of holy perſwaſion ioyned with wiſedome, of religious inſtruction graced with grauitie, of wholſome aduice ſeaſoned with humility, to come from thee, and proceede out of thy mouth, either more or leſſe, according to thy meaſure, if the fountaine were but ſeaſoned, and thy heart ſanctified with the ſauing gales of the winde of grace. Thy tongue would be moouing queſtions to the aged in Chriſt, that are ſtronger then thy ſelfe, thou wouldeſt be willing to giuegive direction vntounto thoſe that are yonger then thy ſelfe, and that hauehave not that experience which thou haſt; and glad wouldeſt thou be of any occaſion to talke of the wayes of God, to the furtherance of thy ſelfe, to the edification of others. Inſomuch, that howſoeuer many can talke well, which are but hypocrites, neuer ſanctified by the power of the holy Ghoſt; yet all that are ſo ſanctified and regenerate, can ſpeake of the things that concern the good of their ſoules, either more or leſſe, and that to ſome good purpoſe alſo; and the neweſt borne babe in Chriſt that is (I ſpeake of thoſe that are come to yeres of diſcretiō) though his vnderſtanding be neuer ſo ſmall, is able to put the laylors queſtion to the learnedeſt Paul, and profoundeſt Diuine in the Land,kActs 16. Sir, what ſhall I doe to be ſaued? What muſt I doe to come by ſuch a grace, the want whereof I ſee in my ſelfe; what courſe ſhall I take to ouercome ſuch a corruption, the raging whereof I finde againſt my ſoule?
I goe not about (good Reader) to bring all Chriſtians to one and the ſame ſcantling in this matter of ſpirituall conference:A caueat. for ſome ſpeake liſpingly, or ſtammeringly, for want of age, experience, help of naturall gifts, wherein other Chriſtians goe beyond them: and no further then the Lord openeth Dauids lippes, canlPſa. 51. his mouth ſhew foorth Gods praiſe. But this is that which I chiefly intend; To proue him to be deſtitute of grace, that hath neyther art nor heart, or art without an heart, to conferre and ſpeake of the matters of ſaluation. The Lord knows it is farre from my purpoſe, to quench ſo much as the ſmoaking flaxe, or diſcourage the weakeſt ſcholler in Chriſts Schoole, that is ſcarce paſt his Chriſts Croſſe rowe: if hee hath but a true minde to learne, the Lord proſper him in this buſineſſe, and encreaſe his skill more and more. I am not ignorant, how many weake Chriſtians complaine of their vnskilfulneſſe this way, I can not conferre, I can not talke, as ſuch an one can, I hauehave not the gift, &c. Canſt thou not? Thou canſt; thou canſt talke of thy corruptions, thou canſt complaine of thy weakeneſſes, thou canſt queſtion about what way thou muſt walke in, to come to ſaluation, ſeeing thy ſelfe to be out of the way naturally, though thou beeſt neuer ſo weake and vnskilfull: if thou haſt any whit of ſpirituall breath in thee, thus thou canſt (I ſay) conferre and ſpeake: and by that time thou comeſt to hauehave theſe queſtions throughly anſwered, according to thy hearts deſire, thou ſhalt from thine owne experience, grounded vppon the word of GOD in the Lawe and Goſpell, come to that maturitie and ripeneſſe, that thou ſhalt be able to put any meer Naturian or Politician to his non plus, in the points of practicall Diuinitie. And therefore once againe I ſay, goe on, the Lord proſper thee. Though thou canſt but ſpell as yet, and thy vnderſtanding bee but ſmall, yet if the Lord hath enlarged thy heart to ſeeke after Knowledge as for Pearles; and like a diligent dutifull Scholler, to plie thy booke hard, and to crie and complaine becauſe thou canſt not get thy leſſon ſo well as thou doeſt deſire, intreating thy fellowes to help thee, and to tell thee; I dare not ſay but that the Spirit of Heauen hath inſpired grace into thee. Wherefore I aime not (I ſay) at the diſcoragement of the weak, but at the diſcountenancing of the careleſſe; whoſe tongues are ſo vnaccuſtomed to the points of Diuinitie, that they can not ſo much as aske, which way they may come to ſaluation, or enquire how to attaine vntounto that meaſure of knowledge, that they may bee fit to commune with thoſe that are vnderunder them, or that belong vntounto them, about the things that concerne their euerlaſting peace; that neuer complaine of their ignorance, and vnskilfulneſſe, nor labour after more knowledge; and yet for all that thinke thēſelues to be regenerate: who, being tried by this rule, are proued not to be the people they deeme themſelues to be. And ſo much of the fift property of the ſpirits breathing, to fit the Chriſtian, page missing that may be throwne againſt the one, and to ward the blowes which may be offered againſt the other.1. The ſpirit vpholds his faith againſt temptation. For when Satan laboureth by the rubbes which hee caſteth, by the fearefull doubts which he ſuggeſteth, to weaken his aſſurance of hauing right to the heauenly Priuiledges (as pardon of ſinne, grace to perſeuere, freedome from ſpirituall bondage, the kingdome of glorie, &c.) Hee is able (bleſſed be God, which teacheth his hands to warre, and his fingers to fight) to giuegive him therepulſe (though ſometimes more weakly, ſometimes more ſtrongly) and to anſwer him as Naboth did Ahab, when he requeſted his Vineyard,o1 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 hauehave 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, p2 Kin. 3.13.What hauehave I to doe with thee? Or as Ioſeph his miſtris,qGen. 39.9. How can I do this great wickednes, and ſin againſt my God? Or as the man of God did Ieroboam, r1 Ki. 13 8.9.If thou wilt giuegive 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 vntounto, 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,ſIames. God reſiſteth the proud: againſt luſt, this;tHeb. 13.2. whoremongers and adulterers God wil iudge: againſt couetouſnes this,uEph. 5.5 no couetous perſon which is an idolater, ſhall enter into the kingdome of heauen: againſt apoſtaſie and backe-ſliding this,w2 Pet. 2 21 It had been better neuer to hauehave knowne the way of righteouſneſſe, then after they hauehave knowne it, to turne from the holy commande- page missing riſes troubled with Chriſt, thezAct. 17.6 heathens with Paul and Sylas, a1 Kings 18.17.Ahab with Elias, b2 Sam. 6 16.20.Michol with Dauid, thecActs 7. vncircumciſed Iewes with Steuen, and the Infidells with the Chriſtians vnderunder the tenne Perſecutions. And why ſo? OnelyOnly becauſe the Spirit of God had regenerated them, the ſpirit of zeale was vponupon 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 vponupon 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 vponupon 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.