The Gales of Grace, Tract · Chapter 5
CHAP. V. The firſt Doctrine from the firſt part of the Text, concerning the free libertie of the Spirit his working.
Sect. 1.FRom this fountaine ſo opened (as it is in the former Chapter) two ſtreames of poſitiue Diuinitie do flow, to water the garden of God. The firſt is this:Doctr. 3. The Spirit of grace inſpireth grace, when hee pleaſeth, & where he pleaſeth. That the worke of Regeneration proceedeth from the will and pleaſure of God, to be effected and wrought in what perſons hee pleaſeth, at what time he pleaſeth.
The winde hath this libertie from the Creator, freely to ſpreade it ſelfe, ſometimes in one part of the aire, ſomtimes in another: And taketh not the Lord this prerogatiue royall to himſelfe, to infuſe the breath of his owne grace, ſometimes in one, ſometimes in another, as himſelfe pleaſeth? We ſhould attribute leſſe libertie to the Lord, then to the Winde, if we ſhould not yield to this. In the old Teſtament did the Lord breathe thus. For, thatlGe. 5.24. Enoch, mand 6.9Noah, nand 15.6Abraham, oGen. 26.Iſaac, pc. 32.24.Iacob, qGen. 39Ioſeph, and the reſt of the Patriarkes in their ages and generations, were culled out from the reſt of mankinde to receiue the ſtamps of grace, and to be made new Creatures; whence was it, but onelyonly from the will of the Almightie? Did not the Spirit blowe thus in the New Teſtament? freely working ſometimes vppon arMat 9.9 Mathew, ſometimes vppon aſLu. 19.9 Zaccheus, atLu 7.48. Mary Magdalen, auIoh 1.41 42 Mat. 4.19 Peter, an Andrew, and a few beleeuing Iewes, amongſt ſuch a multitude of Scribes and Phariſes, Publicans and ſinners, that liued in the dayes of our Sauiour; And that hee did blowe vponupon the heart ofwActs 9. Paul, amongſt ſo many perſecutours whom hee might hauehave conuerted as well as him; that hexAct. 16.14 opened the heart of Lydia, amongſt ſo many women whom hee might hauehave ſanctified as well as ſhee; that hee breathed grace into the ſoule of theyActs 16 34. Iaylour amongſt ſo many cruell tyrants, whom hee might hauehave regenerated, as well as he, if his will had been ſuch: what doth all this note out vntounto vsus, but the liberty which the great Creator, Sauiour, and Sanctifier of the Church hath to inſpire grace in whom he liſteth and pleaſeth? Very pregnāt to this purpoſe is that of Paul, which he writes to his Corinths. For, ſpeaking of the diuers gifts & operations of the ſpirit he ſaith;z1 Cor. 12.11 Al theſe doth one & the ſelf-ſame Spirit worke, diuiding to eueryevery man as aforeign. Reaſon.he willeth, or pleaſeh.
The ground of all which is this; becauſe Gods will towards his creatures is otherwiſe then his will toward himſelfe. The things which he willeth concerning himſelfe, doth he wil of neceſſity (vt) he doth wil his owne being & glory neceſſarily (though not with a conſtrained,Quae Deus de ſeipſo vult neceſſario, vult neceſſitate naturae non coactionis Zanch. de Nat. Dei. yet with a natural neceſſity, his nature neceſſarily requiring that he ſhould wil his owne eſſence & glory:) but as for the things he willeth towards the creatures, his will is not neceſſary, but free .i. it is in his own pleaſure, either to will them, or not to will them; whether the gift be election, juſtification, or ſanctification. Now then the Lords will in willing the good of his creaturs, being free, either to wil, or not to wil the ſame: & Regeneration, or the gales of grace being one of thoſe good things (aſwell as election, juſtification, redemption) which he hath liberty thus to will; it muſt needes be a truth, that the wind of grace is at the Lords diſpoſing, to blowe with it ſauingly vponupon what ſonnes and daughters of Adam he pleaſeth.
Sect. 2. Vſe 1.The conſideration of which truth ſerueth firſt of all, to lay flat on the ground all opinion of proper power and ſtrength in any man to worke any grace in himſelfe, or ſo much as of him ſelfe to incline thereunto. For if the Spirit breatheth where he liſteth, and the Lord onelyonly ſanctifieth whom hee pleaſeth; then no man (be he neuer ſo mighty, wiſe, wealthy) can hauehave the breath of grace in himſelfe, or breath after grace for himſelfe, or breathe grace into himſelfe, without the inſpiration and operation of the holy-Ghoſt. Alas, how can that man moue ſpiritually to any thing that good is, from any thing that euill is, who is held hard vnderunder the bands, and tyed faſt with the cords of ſpirituall death, which cannot be looſed vntill the Spirit doth ſpiritually enliue him? How can hee ſee ſpiritually the ſecrets of the Lord, whoſe vnderſtanding is wholly darkned, and before the eyes of whoſe minde there are ſuch thicke ſcales of ignorance drawne, as can not be remoued, vntill the Spirit doth enlighten him? How can he elect and chuſe the paths of life to walk in of his own free pleaſure, whoſe will is ſo ſpiritually peruerted, that it cannot be reformed againe, vntil the holy Ghoſt vndertaketh to rectifie it? Now if neyther the minde of man can bring the leaſt meaſure of illumination vntounto it ſelfe, nor the will of man the leaſt part of reformation to it ſelfe; what power can there be in man toward the worke of his owne conuerſion! Can the paper fix letters vponupon it ſelfe without the hand and penne of a writer? Can the ayre giuegive light vntounto 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 vsus 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 obiectObiect. 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 hauehave his diſeaſe cured before his healing: So conſequently a ſinner may hauehave a will to the curing of his ſicke ſinfull ſoule, euen while the diſeaſe of ſinne lieth vponupon him, and while he remaines vnregenerate; Who is of ſo weake vnderſtanding, as not plainely to ſee the weakenes of this argument? Anſwer 1For, 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 vponupon him; ſhall wee therefore conclude, that we hauehave a power to will the healing of our ſpirituall wounds before grace be breathed into vsus 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 hauehave 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 vponupon 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 vsus 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 onelyonly 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 vntounto,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 page missing tied then to pouerty in eſtate? No, neither. For, as there are few of the richer ſort who are religious, but hauehave 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 eueryevery nation, age, ſex, condition, hee draweth ſome to himſelf to fear his Name, to call vponupon 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 vponupon a poor cotage when he lets a Kings palace alone, can beſtowe grace vponupon 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, hauehave 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 vponupon 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 vponupon one of his ſubjects of baſe eſtate and badde deſert: if that ſubject ſhould not bee thankfull vntounto his Soueraign for the ſame, he were worthy to be cri'd ſhame vponupon; 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 onelyonly an annuall penſion of earthly treaſure for term of life, but an incorruptible poſſeſſion of heauenly graces, vponupon 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 hauehave their ſhare in this portion, be vnmindfull of this louelove, vnthankfull for this fauour? God forbid. If there had been any thing in themſelues to hauehave compell'd the Lord to deal thus with them, will hee, nill hee; then, though they ſhould bee vngratefull, they were the more to bee borne withall: but ſeeing the Lords free will was the chiefeſt motiue, and his meer louelove the maineſt reaſon, to induce him thus to breathe vponupon them; now to cut him ſhort of his praiſes, not to render, or at leaſt, endeauour to render due thanks vntounto his Majeſty, it is a very hainous and intolerable offenſe, not to be ſuffred, not to be endured. Wherefore thou that haſt thy minde enlightened with the grace of illumination, thy heart ſoftened with godly contrition, thy will brought into an Euangelicall ſubjection through the grace of mortification, thy affections into a ſpirituall temper and frame through the work of ſanctification; thou that bringeſt forth the fruits of obedience plentifully & cheerfully, grieuing for and praying againſt the many ſlips thou takeſt, and the ſpirituall ſloth which is ſomtimes in thee; thou that canſt ſtop thy ear againſt the voice of temptation, that canſt ſpeake to God by praier and ſupplication, that canſt ſpeake to men in religious diſcourſe, refraining thy tongue from euill for conſcience ſake, which is one fruit of pure religion: thou (I ſay) that haſt theſe euidences of the breathing of grace (which I ſpake of beforehchap. 3 Sect. 3.) ſtriue thou to hauehave thy heart, lips and life, enlarged, opened and repleniſhed, with the praiſes of his holy Name. And the more thou conſider'ſt how freely theſe heauenly benefits come from himſelfe, without any merit (yea, notwithſtanding ſo many demerits) of thine own; the more forward be thou to be telling of his louing kindnes from day to day, the more zealous for his glory in his cauſe, and the more rauiſhed with the ſerious meditation of his ſingular bounty. And oh! conſider: he might hauehave left thee like a liue-leſſe & breathleſſe creature, as he hath many thouſands, but that his will and his louelove did prouoke him to commiſerate thy wofull condition. If twenty or thirtie malefactours ſhould be in one and the ſelf ſame dungeon, where they could neither hauehave the light of the Sunne to accheer them, nor the benefit of the ſweet air to refreſh them; and one or two of them amongſt all the reſt, by the meanes of a friend (a ſtranger to them) ſhould bee redeemed from that bondage, ſet at liberty, and brought forth to partake both of the light of the gliſtering Sun, and the breath of the refreſhing winde: Oh how thankfull would theſe poor wretches bee to him that had procured them this liberty! what orations & narrations would they make of his kindnes! and no ſeruice would they ſticke at to doo him, when-as hee ſhould require it at their hands. And the more readily alſo would they do this, becauſe they know it was his meer pleaſure to redeeme them, rather then any of the other; whom he might hauehave made choice of as well as they, and left them in the dungeon ſtill. Now thou that haſt receiued grace, wert once a priſoner to the diuell, as well as the reſt of Adams poſterity, and wert chained with ſpirituall fetters in the dungeon of ſinne, where thou hadſt neither the Sunne of Righteouſneſſe to ſhine vponupon thee, nor the winde of grace to breathe into thee. The Father of his owne free will ſent his Sonne: the Sonne came willingly himſelfe, with the holy Ghoſt, to diſſolue the workes of the diuell in thee, to looſen the boltes of ſinne for thee, to bring thee out of that ſame hideous and ſtinking dungeon, into the freſh aire, with the ſun-ſhine of grace to giuegive light to thee, with the gales of grace to blow on thee, when he might hauehave taken others, and left thee a priſoner ſtill. Now was his louelove ſo great to thee, was his will ſuch towards thee rather then towards others, when as thou wert in the ſame condemnation with others? Oh let this ſtrike into thy heart, and make ſo deep an impreſſion in thy ſoule, that it may neuer be forgotten, that it may euer be remembred: & let it driue thee into ſuch an extaſie, that vppon thy awaking thou mayeſt with holy Dauid, and patient Iob (who had experience of the like merciemercy) breake out and ſay,iPſal. 8.4. What is man that thou art mindfull of him, and the Sonne of man that thou doſt thus viſit him? kIob 7.17What is man that thou ſhouldeſt magnifie him, and that thou ſhouldeſt ſet thy heart vppon him? Lord, what am I that thou ſhouldeſt thus ſet thine heart vponupon me, to viſite mee with the blaſts of thine heauenly graces, and make my heart (which was formerly a ſlie for vncleane diuells) a lodging and temple for the holy Ghoſt to dwell in? Lord, this is louelove without paralell, this is merciemercy without compariſon; what? ſeemed it good in thine eyes (heauenly Father) to turne me and blow mee towards the Kingdome of Heauen, when (being blowne forward with the blaſts of that wicked ſpirit) I was going, running, poſting, flying to the kingdome of darkeneſſe? Needs muſt I loſe my ſelfe in the admiration of this louelove,; and with the Pſalmiſt ſay,lPſal. 18.49 Becauſe thou haſt thus deliuered me from the hand of the violent, therefore will I giuegive thanks vntounto thee (O Lord) and ſing praiſes vntounto thy holy name. Thus (I ſay) let the praiſes of God bee in thy mouth, when the worke of his Spirit is in thy heart. And this is the duety which thou that art a new creature in Chriſt, art dayly to practiſe on thine owne behalfe.
2 Carenes to beg grace for thoſe that went it.Againe, as thou muſt thus be thankfull for what thou thy ſelfe haſt thus freely receiued; ſo thou muſt be a ſuter vntounto Gods maieſty for the like merciemercy, on the behalfe of thoſe that want it: for thou knoweſt that they are no more able to work this grace in themſelues then thou thy ſelfe wert when thou wert in the ſame ſtate with them; and thou vnderſtandeſt by this doctrine, that it commeth from God alone: and the Philoſophers axiome is truemAriſtot. de cauſis. res recipiunt bonitatem in fluxam a prima cauſa. Things receiue their goodnes from the firſt cauſe of that goodneſſe. And the ſoule that is empty of grace, muſt receiue her preordained fulneſſe of grace from the Lord the firſt cauſe and fountaine of grace: and from that fountaine muſt thy prayers bee as a pitcher to fetch grace for thy brother; ſo farre foorth as precedent election maketh a poſſibility of ſpeeding.A caution Miſ-take mee not: I ſpeake not this as though I were of opinion, that the merit of thy prayers could deſerue grace at Gods hands for thy elect brother: but I only ſhew thee, what the conſideration of the freedome of Gods pleaſure, in breathing grace into his Church, ought to ſtirre thee vp vntounto; and what louelove and pitty to thy vnregenerate brothers poore ſoule ought to moue thee vntounto, viz. to beſeech God (whonAct. 2.17 poureth his Spirit vponupon 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 hauehave thee doe; neyther is hee any niggard of his grace vntounto thoſe whom-to he hath purpoſed it from all eternitie. Hee is not like man: men when they hauehave done ſomething for others, they can not endure that the receiuers ſhould become beggers of the like kindneſſe for others; but they would hauehave them ſatisfied with that which they themſelues hauehave receiued, and let crauing for others alone. But it is farre otherwiſe with the Lord: it is his delight when they that hauehave 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 hauehave neereſt relation vntounto. 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 heartsoRo. 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 ſpirituallpCant. 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 hauehave 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 hauehave to learne from hence: Firſt, to prayſe God for the graces which they themſelues hauehave, 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 giuegive all diligence to be effectually breathed vppon with this winde from heauen; and with holy Dauid toqPſa. 132 4.5 giuegive 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 vsus to holineſſe: which helpes wee muſt diligently and carefully vſe; or elſe, if the ſpirit neuer come to breathe vppon vsus, 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 vntounto grace by: which rules and helps what they are, I will ſhew in order.
The firſt is a diligent attendance vntounto the word of grace:1 Help to get grace. hence it is that the word is called ther2 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 vponupon 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.ſActs 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 vponupon 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 vponupon Cornelius and his houſhold. tAct. 10.44.It was at a Sermon of Paules when the Spirit opened the hart of Lydia uActs 16 14. When Ananias inſtructed Paul, the ſeales fell from his eyes, and hee receiued ſpirituall ſight wActs 9.17.. By the preaching of our Sauiour, many of the Iewes came to beleeue on him: with his word did hee cleanſe thexMark 1.42. Leper,yMa k 5.42. raiſe the dead, zMar. 10 52.open the eyes of the blinde,aMar 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 vntounto) 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 hauehave 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 hauehave 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 hauehave had it; be humbled for this contempt, reforme this negligence, and now at laſt gather vp thy page missing 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 vntounto 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 hauehave 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 ProphetcEzek. 36 26.27 Ezechiel ſeemeth to intimate vntounto vsus, that the Lord, before he putteth his Spirit within vsus, he taketh away the ſtony hart from vsus.dIſa. 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 vponupon 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 vponupon them; whereas Peters eActs 2Conuerts, 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 eueryevery 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 vponupon it to the begetting of new obedience, the experience of Gods mercies will worke vponupon it, to the effecting of the grace of louelove, 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 vponupon 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 vponupon 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 vntounto 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 vntounto the vp-ſhot of Sanctification, 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 eueryevery 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 vponupon thee? Wherefore, vntill the word of Grace hath thus farre wrought vponupon 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 vponupon 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 vntounto the Lord for grace, is a notable meanes to obtaine it. For, as the LordfPſal. 105. bringeth the wind out of his treaſures, ſo he ſendeth downe his Spirit, and eueryevery 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. VntoUnto this our Sauiour Chriſt doth encourage vsus when-as hee ſayth,gLuk 11.13. Your heauenly father wil giuegive 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 1wee hauehave the Spirit? Whereunto I anſwer; Firſt, it muſt bee conſidered, vntounto 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.hIac. 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 giuegive him grace to call for it aright; and entreate others to begge the ſame thing for him. Againe, howſoeuer we cannot Anſwer 2pray for the Spirit, vntill we hauehave 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 vponupon 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 hauehave 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 vntounto the Lord, thou ſhalt finde, that that Spirit which deſcended vponupon Chriſt in the ſimilitude of aiMat. 3.16. Doue, and vponupon the Apoſtles in the likeneſſe of clouen and fiery tongues kAct. 2.3at the feaſt of Pentecoſt, will come downe vponupon 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, louelove and all graces in meaſure, needful for thy ſaluation. And thus (Chriſtian Reader) hauehave I pointed out vntounto 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 vntounto, 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 vponupon God for the gales and graces of his holy Spirit; who vponupon thy praying vntounto him aright, hath made a gracious promiſe, freely and liberally to vouchſafe them vntounto 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, page missing endeuoureſt to be ſanctified. Thinke we (now) vponupon theſe two things ſeriouſly, meditate wee vponupon them carefully, and let them be as two goades in our ſides, to make vsus induſtrious in vſing meanes to be gracious. Would wee hauehave a comforter in the times of heauineſſe? would we be partakers of euerlaſting happineſſe? then let vsus (as we hauehave beene exhorted) follow the rules that hauehave beene preſcribed vsus to attaine to holineſſe, that the blaſtes of heauen may inſpire grace into vsus. Which grace the Lord grant vsus 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 I intend to make of this Doctrine: and that is for admonition, to take heed that we doe not paſſe finall ſentence againſt any man, be his heart neuer ſo graceleſſe, his life neuer ſo godleſſe. For, if the great God of heauen bloweth with his Spirit where he liſteth, and when hee liſteth; he may (for aught wee know) in his eternall Decree, hauehave his time to inſpire with the holy Ghoſt ſome of thoſe that are moſt diſſolute, profane and licentious. Wherefore, for any man (now the gift of particular Reuelation is ceaſed) to paſſe finall iudgement againſt the fouleſt ſwearer, beaſtlieſt rioter, greedieſt miſer, profaneſt Saboth-breaker, vncleanneſt adulterer, &c. is a thing not onelyonly vnlawfull, but alſo dangerous.Obiect. What then? ſhall wee confound Chriſt and Belial? ſhall we put no diſtinction betwixt the holy and profane? ſhall wee make no differences amongeſt men? Nothing more.Anſw. The Lord (we know) denounceth a woe againſt themqIſa. 5.20 23. that call euill good, and good euill: that put ſowre for ſweet, and ſweete for ſowre, and that iuſtifie the wicked. By the fruits we come to know what the tree is: if the fruits be graceleſſe, the perſon cannot be commended as gracious. Neither is it any more vnlawfull to ſay, a drunkard, a blaſphemer, an oppreſſor, &c. is a childe of the diuell, then to ſay, a toade is a toade, or a dogge a dogge: yet for all this, we cannot ſay, that that perſon, be he neuer ſo lewd, ſhall finally be damned, and is in a reprobate condition. Indeed we may ſay of many a man, he is in the ſtate of condemnation (forrIoh. 3.18 he that beleeueth not, ſaith Chriſt, is condemned already) but wee cannot ſay of any man, hee is in the ſtate of reprobation. For all men by nature, before conuerſion, are in the ſtate of damnation: but onelyonly ſome of them are in the ſtate of reprobation, whom, in his eternall Decree, the Lord hath purpoſed to caſt away for euermore; and wee can not ſay, that hee which is now graceleſſe, ſhall liue and die graceleſſe: therfore let vsus take heed of paſſing a determinate ſentence againſt any man; conſidering that that God which ſanctifieth freely, as his wil is, of a Saul to day can make a Paul to morrow; of a perſecutor to day, can make a Preacher to morrow; of a Leper to day, can make a cleane perſon to morrow, &c. if it bee his heauenly pleaſure ſo to doe. And ſo an end of this poynt, the profit whereof I wiſh to thy ſoule, whoſoeuer thou art that readeſt the ſame.