The
Gales
of
Grace
:
OR
,
The
Wind
of
the
Spirit
.
Iohn
3.8
.
The
Winde
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tel
whence
it
cometh
,
and
whither
it
goeth
:
So
is
euerie
one
that
is
borne
of
the
Spirit
.
CHAP.
I.
¶
The
entrance
into
the
matter
,
by
shewing
the
occasion
and
summe
of
the
Text.
Sect.
1.
The
occasion
,
and
coherence
THis
third
chapter
of
Saint
Iohn
,
from
the
first
verse
to
the
22.
is
a
dialogue
or
conference
betwixt
the
Sauiour
of
Israel
,
and
a
Maister
in
Israel
(
I
meane
)
Christ
Iesus
and
Nicodemus
,
concerning
the
causes
of
eternall
saluation
:
wherin
our
Sauior
amongst
many
other
necessarie
doctrines
(
touching
the
merits
of
his
[
](A04641-e11120-b)a
a
Verses
13.14
.
obedience
,
[
](A04641-e11130-b)b
b
v.
15.16
.
faith
in
his
bloud
,
the
[
](A04641-e11140-b)c
c
v.
16.17
.
loue
of
the
Father
,
in
sending
his
Son
out
of
his
owne
bosome
,
to
ransome
and
redeeme
the
world
of
Beleeuers
;
which
hee
handleth
heere
and
there
,
within
the
compasse
of
those
verses
)
falleth
in
the
first
place
,
vpon
the
point
of
Regeneration
,
beeing
occasioned
thereunto
,
by
the
speech
which
Nicodemus
put
foorth
to
him
in
the
second
verse
;
Rabbi
,
we
know
thou
art
a
teacher
come
from
God
:
that
is
,
Not
onely
the
vulgar
sort
of
people
,
but
also
wee
Pharises
are
perswaded
,
and
doe
confesse
,
that
thou
art
a
Teacher
and
Doctor
,
not
assuming
the
office
of
instructing
by
an
vnlawfull
vsurpation
,
but
sent
by
an
extraordinary
and
immediate
calling
from
God
himselfe
,
whose
presence
and
power
doth
manifest
it selfe
in
thy
Doctrine
,
by
the
miracles
which
he
enableth
thee
to
doe
for
the
ratifying
&
confirming
of
that
which
thou
teachest
.
By
which
speech
Christ
,
perceiuing
a
secret
desire
in
this
Doctor
to
be
taught
in
the
way
of
God
,
beginneth
somewhat
obscurely
to
tell
him
of
a
certaine
second
or
new-birth
,
making
entrance
thereinto
with
a
vehement
asseueration
or
protestation
in
the
third
verse
;
Verily
,
verily
,
I
say
vnto
thee
,
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
:
as
if
hee
should
haue
said
;
Sayest
thou
so
,
Nicodemus
,
that
I
am
an
extraordinary
teacher
sent
from
God
,
not
called
after
an
ordinary
manner
?
thou
speakest
true
,
and
such
an
one
shalt
thou
now
finde
me
;
for
I
can
instruct
thee
in
such
a
mysticall
peece
of
Diuinitie
,
as
by
all
the
humane
learning
thou
hast
,
thou
shalt
neuer
be
able
to
gage
the
depth
,
nor
fadome
the
bottome
of
it
:
And
wottest
thou
what
it
is
?
A
man
must
be
borne
againe
,
Nicodemus
.
And
that
thou
mayest
not
thinke
that
I
speake
more
then
I
can
iustifie
,
I
protest
vnto
thee
,
Verily
,
verily
,
a
man
must
of
necessitie
be
borne
againe
:
what
sayest
thou
to
this
?
Didst
thou
euer
heare
the
like
Diuinitie
?
Truely
no
(
sayth
he
,
in
the
fourth
verse
)
and
though
I
heare
it
now
,
I
can
scarce
beleeue
it
,
it
is
the
strangest
Doctrine
that
euer
I
heard
;
to
mee
thou
seemest
to
preach
impossibilities
,
and
to
make
that
absolutely
needfull
,
which
I
can
no
way
conceiue
to
be
possible
:
How
can
a
man
be
borne
when
he
is
olde
?
Can
hee
enter
the
second
time
into
his
mothers
wombe
,
and
be
borne
?
Nicodemus
,
hauing
thus
bewrayed
his
grosse
ignorance
,
and
that
he
was
driuen
into
a
maze
by
that
which
Christ
spake
,
Christ
replieth
vppon
him
againe
,
as
willing
to
reach
him
,
and
openeth
his
minde
and
his
mouth
a
little
more
plainely
about
the
matter
,
in
the
fift
verse
,
Except
a
man
be
borne
of
the
[
](A04641-e11220-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Spirit
,
he
cannot
enter
into
the
Kingdome
of
God
.
q.
d.
I
thought
(
Nicodemus
)
I
should
make
thee
wonder
,
I
tolde
thee
I
should
grauell
thee
:
well
,
perceiuing
thee
thus
plunged
,
I
wil
help
thee
:
the
second
or
new
birth
which
I
nowspeake
of
,
is
not
naturall
,
but
spirituall
;
I
discourse
not
of
a
re-entring
into
the
mothers
wombe
the
second
time
naturally
(
for
I
know
that
to
be
impossible
)
but
of
an
entring
of
the
holy
Ghost
into
the
soule
by
grace
spiritually
,
and
in
this
sense
would
I
haue
thee
to
vnderstand
me
:
and
for
a
man
thus
to
be
borne
agayne
,
is
so
far
from
being
impossible
,
that
it
is
most
necessary
and
needefull
,
if
he
minde
euer
to
enter
into
the
Kingdome
of
God
,
either
of
grace
heere
,
or
of
glory
hereafter
.
[
](A04641-e11260-b)d
d
Verse
7.
Maruell
not
therefore
,
that
I
said
vnto
thee
,
Ye
must
be
borne
againe
.
Now
our
Sauiour
hauing
by
this
occasion
entred
vpon
so
woorthy
a
subiect
,
as
the
doctrine
of
Regeneration
is
;
in
handling
the
same
,
he
doth
amplifie
it
from
a
three-folde
particular
:
first
,
from
the
effect
of
it
:
secondly
,
from
the
contrary
:
thirdly
,
from
the
efficient
cause
of
it
.
First
,
the
effect
of
regeneration
is
the
reward
that
followeth
it
,
viz.
the
inheritance
of
an
heauenly
kingdome
,
in
the
later
end
both
of
the
third
and
fift
verses
,
Except
a
man
be
borne
againe
;
or
,
of
the
Spirit
,
he
can
not
see
,
nor
enter
into
the
Kingdome
of
God
:
giuing
vs
to
vnderstand
,
that
if
a
man
be
regenerate
,
he
shall
possesse
the
Kingdome
of
Heauen
.
Secondly
,
the
contrary
vnto
this
worke
of
the
new-birth
,
is
the
corruption
of
the
flesh
,
and
the
power
of
the
same
,
expressed
in
the
sixt
verse
;
That
which
is
borne
of
the
flesh
,
is
flesh
:
but
that
which
is
borne
of
the
spirit
,
is
spirit
.
Thirdly
,
the
efficient
cause
,
or
immediate
agent
of
this
worke
,
is
the
Spirit
of
God
or
the
holy
Ghost
,
set
out
by
a
two-folde
metaphor
or
similitude
:
first
,
likened
to
Water
in
the
fift
verse
,
Except
a
man
be
borne
of
water
,
and
the
spirit
,
&c.
i.
of
the
spirit
,
which
is
like
vnto
water
:
and
secondly
resembled
to
Wind
,
in
the
present
Text.
The
Winde
bloweth
where
it
listeth
:
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
commeth
,
and
whither
it
goeth
;
so
is
euery
one
that
is
borne
of
the
spirit
.
Sect.
2.
The
summe
.
Which
words
(
as
wee
see
)
for
the
summe
and
substance
of
them
are
nothing
else
but
a
Comparison
vsed
by
our
Sauiour
,
in
conference
with
Nicodemus
,
to
expresse
the
operation
of
the
most
blessed
Spirit
of
God
,
in
effecting
and
contriuing
that
excellent
worke
of
Regeneration
in
the
hearts
of
the
Elect
:
which
Comparison
is
taken
from
the
liberty
to
breathe
,
from
the
noyse
and
sound
,
that
are
in
the
wind
,
when
it
moueth
the
ayre
;
and
this
for
the
coherence
and
substance
.
From
whence
what
we
may
gather
in
generall
for
our
learning
(
before
we
come
to
diuide
and
vnbowel
the
Text
more
particularly
)
we
shall
see
by
that
which
followeth
in
two
conclusions
.
CHAP.
II.
The
first
generall
Conclusion
from
the
nature
and
substance
of
the
words
.
Sect.
1.
THis
metaphoricall
or
rather
comparatiue
forme
of
speech
our
Sauiour
doth
not
vse
in
vaine
;
but
that
his
Church
may
learne
something
,
euen
from
the
very
maner
of
speaking
.
For
in
that
from
the
consideration
of
an
earthly
creature
(
such
as
the
Wind
is
)
hee
doeth
take
occasion
to
discourse
with
Nicodemus
of
an
heauenly
matter
;
Doctr.
1.
hence
we
may
obserue
thus
much
,
that
from
the
consideration
of
natural
things
,
wee
should
be
led
to
the
contemplation
and
communication
of
heauenly
.
Saint
Iohn
from
the
noyse
of
the
[
](A04641-e11460-b)e
e
Reu.
4.5
.
cap.
14.2
.
thunder
which
he
heard
in
his
Reuelations
,
is
led
to
the
meditation
of
the
power
of
Christ
his
voice
in
the
preaching
of
the
Gospell
against
Antichrist
and
his
hereticall
kingdome
.
[
](A04641-e11470-b)f
f
Isa.
44.19
The
Prophet
Esay
from
the
consideration
of
the
vnmoueable
strength
&
stability
of
the
earth
,
takes
occasion
to
speake
of
the
vndoubted
certainty
of
Gods
vnaltetable
truth
,
both
in
his
promises
and
threatnings
.
And
how
full
of
such
heauenly
meditations
,
and
diuine
speeches
,
the
minde
and
mouth
of
Dauid
the
Father
,
and
Solomon
the
Sonne
were
,
vpon
the
consideration
and
sight
of
the
workes
of
God
,
he
shal
perceiue
,
that
doth
at
his
leisure
peruse
the
first
psalme
,
the
nineteenth
,
the
hundred
and
nineteenth
,
and
many
other
places
in
the
Psalmes
,
and
the
whole
Booke
of
the
Canticles
.
Sect.
2.
Vse
.
And
wherefore
serueth
this
,
but
to
prouoke
and
stirre
vp
euery
Christian
to
reade
to
himself
a
profitable
Lecture
out
of
the
Booke
of
the
creatures
?
and
not
to
content
himselfe
with
a
meere
gazing
and
looking
vpon
the
workes
of
God
,
in
the
heauens
,
the
earth
,
the
waters
,
fruitlesly
,
and
vnprofitably
,
as
the
greatest
number
doe
;
but
to
be
led
by
the
same
,
to
set
his
heart
on
worke
,
by
diuine
meditation
,
and
his
tongue
in
spirituall
conference
,
according
to
what
hee
seeth
or
considereth
in
those
workes
.
[
](A04641-e11530-b)g
g
Motiue
1.
from
gods
glorie
.
Doth
not
the
appearance
of
Gods
glory
,
in
these
creaturs
,
call
for
this
duty
at
our
hands
?
Serue
not
the
variety
,
the
beauty
,
the
proportion
,
the
forme
,
and
the
ornament
of
these
creatures
,
to
set
forth
and
declare
the
praise
of
his
wisedome
,
the
glory
of
his
power
,
the
honour
of
his
goodnesse
?
and
according
to
that
of
Paul
[
](A04641-e11550-b)h
h
Rom.
1.20
.
Are
not
the
visible
things
of
God
seene
clearely
,
and
his
glorie
showne
conspicuously
,
in
,
and
from
the
creation
of
the
world
?
Are
not
we
guiltie
then
of
dishonouring
him
,
when
wee
shall
but
meerely
looke
vppon
these
things
,
as
vpon
a
peece
of
paper
that
hath
no
letters
?
and
from
them
draw
nothing
to
our
meditations
for
the
good
of
our
soules
,
and
the
benefit
of
others
?
[
](A04641-e11570-b)i
i
2.
Note
:
otherwise
wee
shew
our selues
fruitlesse
.
See
wee
the
Sunne
so
oft
?
bloweth
the
winde
so
oft
?
soundeth
the
thunder
so
oft
?
bursteth
forth
the
lightning
so
oft
?
falleth
downe
the
raine
so
oft
?
Behold
wee
the
Canopie
of
the
Cloudes
,
the
lustre
of
the
heauens
,
the
beauty
of
the
earth
,
and
yet
learne
wee
nothing
from
hence
?
Oh
how
barren
hearts
haue
we
?
How
vnprofitable
Scholers
are
we
?
It
is
much
,
that
hauing
beene
set
to
Schoole
so
long
,
euen
euer
since
our
yeares
of
discretion
,
wee
haue
not
yet
taken
forth
one
good
lesson
out
of
this
great
booke
,
the
vse
whereof
,
the
looking
whereon
we
doe
so
daily
and
continually
enioy
?
What
are
they
but
Droans
that
flie
about
the
fields
,
and
gaze
vpon
the
floures
,
and
gather
no
hony
from
them
?
And
what
shew
we
our selues
but
a
sluggish
cattell
,
a
fruitlesse
people
,
when
wee
can
bring
no
hony
to
our
Hiues
,
no
holy
thoughts
to
our
harts
from
the
great
Vniuerse
,
to
profit
our selues
,
and
sweeten
others
withall
?
Philosophers
,
Physicians
,
Astrologians
haue
all
learned
some
thing
from
hence
,
though
but
heathen
:
and
shall
we
,
that
professe
our selues
Christians
,
onely
remaine
vnprofitable
?
The
duty
vrged
.
Oh
that
wee
could
imitate
the
Bee
which
gathereth
from
the
herbs
of
the
fields
,
and
floures
of
the
gardens
,
foode
for
herselfe
,
and
honny
for
others
:
then
shall
we
make
vse
of
euery
creature
of
God
;
and
from
the
same
,
gather
such
Spirituall
instruction
,
that
we
shall
lay
vp
store
of
wisedome
for
our selues
,
&
store
of
counsell
for
others
.
Still
therefore
from
the
workes
of
creation
,
from
the
workes
of
prouidence
,
let
vs
meditate
vpon
something
of
an
high
and
heauenly
nature
.
[
](A04641-e11590-b)*
*
From
the
workes
of
creation
meditate
thus
.
Let
the
Sunne
in
the
aire
put
vs
in
minde
of
the
Sunne
of
Righteousnes
,
that
came
downe
from
heauen
:
when
we
behold
the
light
of
it
,
let
vs
thinke
vpon
the
light
of
grace
in
the
worke
of
illumination
:
when
wee
feele
the
heate
of
it
,
let
vs
thinke
of
the
warmth
of
loue
,
zeale
,
and
other
graces
in
the
worke
of
Sanctification
:
when
a
cloud
couereth
it
,
&
dimmeth
the
light
of
it
,
let
vs
thinke
how
the
cloudes
of
sinne
doe
cause
the
Lord
to
withdraw
the
light
of
his
amiable
countenance
somtimes
away
from
vs
.
Looke
wee
vp
to
the
heauens
?
let
the
thought
of
the
beautifull
out-side
of
them
leade
vs
to
contemplate
vppon
the
glorious
beauty
of
the
in-side
of
that
third
Heauen
,
the
seate
of
the
blessed
.
Looke
we
vpon
the
earth
?
let
the
growth
of
the
Plants
that
be
vpon
it
,
the
fairenesse
of
the
fading
floures
that
doe
adorne
it
,
the
withering
of
the
grasse
,
that
in
time
is
cut
away
from
it
,
occasion
vs
to
meditate
of
the
growth
of
grace
in
the
harts
of
Gods
children
,
of
the
fading
prosperity
of
the
men
of
this
world
,
and
of
the
vnauoydable
mortality
of
all
mankind
.
Behold
we
the
lightning
to
breake
forth
with
violence
out
of
the
cloud
?
meditate
wee
vpon
the
falling
of
Sathan
out
of
the
hearts
of
the
chosen
,
by
the
power
of
the
Spirit
,
and
the
preaching
of
the
word
.
Is
it
the
winde
that
we
thinke
vpon
?
let
the
consideration
of
the
lightnesse
of
it
bring
to
our
thoughts
the
windy
vanity
of
humane
things
,
which
was
[
](A04641-e11600-b)k
k
Iob
7.7
.
Iobs
meditation
:
let
the
boysterous
violence
of
it
,
bring
to
our
mindes
,
the
sodaine
calamitie
of
Gods
enemies
,
which
was
[
](A04641-e11620-b)l
l
Ier.
18.17
Ieremies
meditation
:
let
the
swift
passage
of
it
draw
vs
to
thinke
vppon
the
swift
celerity
of
Gods
Angels
,
which
was
[
](A04641-e11640-b)m
m
Zac.
6.5
Zacharies
meditation
;
and
let
the
consideration
of
other
circumstances
obseruable
in
the
winde
moue
vs
to
meditate
vpon
some
of
those
things
concerning
the
breathings
of
grace
handled
in
this
Treatise
,
or
the
like
.
[
](A04641-e11670-b)n
n
From
the
works
of
prouidence
mediate
in
some
such
wise
.
Againe
,
let
the
Mariner
vpon
the
Sea
in
his
calmes
thinke
of
the
peace
&
tranquillitie
in
his
tempests
vpon
the
troubles
and
aduersity
of
the
ship
of
the
Church
on
the
Sea
of
this
world
.
Let
the
citizen
in
the
enioyment
of
his
freedome
,
thinke
how
happy
a
thing
it
is
to
bee
made
a
free-denizen
of
the
new
Ierusalem
.
Let
the
husbandman
,
from
the
tillage
of
his
ground
,
take
occasion
to
meditate
vpon
the
spirituall
manuring
of
his
heart
;
from
reaping
his
crop
in
the
appoynted
season
,
vpon
the
great
haruest
at
the
day
of
Iudgement
,
when
euery
one
shall
reape
the
fruit
of
his
doings
,
whether
good
or
ill
.
Let
the
rich
man
,
vpon
the
thought
of
his
full
bags
,
vpon
the
sight
of
his
faire
buildings
,
be
led
to
contemplate
vpon
the
durable
treasures
of
spirituall
graces
,
vpon
the
vnspeakable
pleasures
in
heauenly
places
,
in
the
possession
whereof
is
ioy
,
and
life
for
euermore
.
Let
the
poore
man
,
when
he
considereth
the
coursenesse
of
his
diet
,
the
meanenesse
of
his
cloathing
,
the
hardnesse
of
his
lodging
,
the
penury
that
he
suffers
in
in
his
state
,
the
contempt
that
he
meeteth
with
in
the
world
,
diuert
his
mind
from
discouraging
thoughts
,
which
from
thence
may
easily
arise
;
and
ponder
with
himselfe
,
how
happy
a
thing
it
is
(
if
he
be
a
Saint
)
to
share
with
his
Sauiour
,
in
the
pouerty
of
outward
condition
,
and
how
much
hee
doth
excell
(
if
he
be
poore
in
spirit
)
a
great
number
of
great
ones
in
the
world
,
in
that
whereas
they
haue
but
their
portion
in
this
life
,
he
hath
an
incorruptible
crowne
,
an
immortall
weight
of
glory
,
layd
vp
for
him
in
the
heauens
,
&c.
If
in
this
wise
our
mindes
be
well
busied
,
our
meditations
well
inured
to
an
holy
comparing
of
heauenly
things
with
earthly
,
wee
shall
make
a
religious
vse
of
the
naturall
created
and
wise
disposed
workes
of
God
,
to
the
edification
of
our
owne
soules
;
and
our
tongues
will
be
the
fitter
to
speake
of
heauenly
matters
,
to
the
capacity
and
commodity
of
our
brethren
,
when
we
haue
occasion
offered
vnto
vs
to
conferre
with
them
(
as
Christ
did
with
Nicodemus
)
about
things
of
that
nature
.
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
,
[
](A04641-e11770-b)o
o
Ps.
18.10
.
He
came
flying
vpon
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
vs
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
a
[
](A04641-e11810-b)p
p
Prou.
11
29
Hos.
12.2
symbole
of
vanity
,
should
resemble
that
work
which
is
most
contrary
to
vanity
;
that
that
winde
which
is
a
[
](A04641-e11820-b)q
q
Iob
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
the
[
](A04641-e11830-b)r
r
Isa.
41.16
violent
force
of
wicked
enemies
against
Gods
people
,
should
represent
those
graces
which
are
as
Shieldes
and
Targets
vnto
the
Christians
,
against
all
hostile
attempts
,
and
spirituall
assaults
of
the
enemies
of
their
soules
.
Needs
must
this
cause
vs
with
the
holy
Apostle
,
in
an
holy
admiration
,
to
cry
out
and
say
,
[
](A04641-e11840-b)s
s
Rom.
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
vs
a
rule
of
tryall
,
by
which
we
may
come
to
know
,
Examination
.
whether
euer
the
Gales
of
Grace
haue
sauingly
blowne
and
breathed
vpon
vs
,
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
haue
it
,
or
who
haue
it
.
Take
wee
a
view
therefore
of
the
properties
of
the
Winde
:
and
as
wee
goe
along
,
let
vs
compare
withall
,
the
properties
and
effects
of
the
Spirit
;
and
we
shall
haue
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
;
[
](A04641-e11910-b)t
t
Mat.
3.11
He
shall
baptize
you
with
the
holy
Ghost
,
and
with
fire
:
that
is
,
with
the
holy
Ghost
which
is
like
fire
;
and
to
[
](A04641-e11930-b)u
u
Eze
●
.
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
them
[
](A04641-e11960-b)w
w
1.
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
vpon
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
Concupiscentiam
subigendo
.
-
2
Positiuely
,
-
1
Mentem
illuminando
:
-
2
Poenitentiam
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
haue
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
loue
,
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
vpon
Paul
,
but
the
[
](A04641-e12200-b)x
x
Act.
9.18
scales
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
vs
,
he
bestoweth
spirituall
eye-sight
vpon
vs
;
hee
enlighteneth
vs
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
.
Vpon
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
vpon
the
necke
of
an
other
,
that
there
is
no
rest
that
it
can
finde
,
no
easement
it
can
haue
,
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
vpon
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
vnto
any
counsell
,
wholesome
&
good
for
the
soule
;
when
the
Spirit
comes
to
blow
vpon
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
loue
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
giue
way
vnto
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
giue
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
haue
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
euery
way
perfect
in
this
life
,
as
if
none
were
breathed
vpon
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
loue
God
,
godly
men
,
godlinesse
in
part
,
desire
Gods
glory
in
part
,
and
but
imperfectly
set
his
heart
vpon
the
best
things
;
yet
he
that
hath
no
part
of
sauing
knowledge
,
no
measure
of
sound
faith
,
no
degrees
of
godly
sorrow
,
spirituall
loue
,
heauenly
ioy
,
holy
desires
;
he
hath
receiued
no
part
of
the
Spirit
:
and
though
happely
he
may
haue
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
.
The
[
](A04641-e12310-b)y
y
Ge.
5.22
vprightnesse
of
Enoch
,
the
[
](A04641-e12330-b)z
z
2.
Sam.
15.28
holinesse
of
Dauid
,
the
[
](A04641-e12350-b)a
a
Iob
1
21
patience
of
Iob
,
the
[
](A04641-e12370-b)b
b
Exo.
15.24.25
meeknesse
of
Moses
,
the
[
](A04641-e12390-b)c
c
Lu.
19.8
iustice
of
Zaccheus
,
the
[
](A04641-e12410-b)d
d
Act.
10.2
almes
and
deuotions
of
Cornelius
,
the
[
](A04641-e12430-b)e
e
Cap.
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
a
[
](A04641-e12460-b)f
f
Galat.
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
,
[
](A04641-e12490-b)g
g
Iohn
15.5
.
Hee
that
abideth
in
me
,
and
I
in
him
(
as
euery
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
vpon
the
sea
,
it
speedeth
the
faster
.
Let
a
bird
in
the
aire
flee
with
the
winde
,
her
course
is
the
swifter
.
Let
a
man
vpon
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
euery
good
work
of
piety
towards
God
,
of
charity
towards
our
brethren
.
Hence
it
is
that
the
Psalmist
adjoyneth
this
Epithet
[
](A04641-e12550-b)h
h
Ps.
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
vpon
the
Macedonians
,
it
made
them
so
forward
to
minister
to
the
poor
Saints
,
that
(
as
the
Apostle
testifieth
of
them
)
[
](A04641-e12580-b)i
i
2
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
,
[
](A04641-e12610-b)k
k
1
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
vpon
the
heart
of
a
Minister
,
they
will
make
him
so
nimble
in
his
Embassady
,
that
hee
will
preach
the
word
of
God
[
](A04641-e12630-b)l
l
2
Cor.
8
17
willingly
.
When
they
breathe
vpon
the
heart
of
a
Magistrate
,
hee
will
[
](A04641-e12640-b)m
m
Ier.
9.3
haue
courage
for
the
truth
;
vpon
the
heart
of
an
hearer
,
he
will
be
swift
in
[
](A04641-e12660-b)n
n
Iam
1.19
hearing
the
word
of
God
.
This
winde
did
driue
Dauid
forward
so
fast
,
that
[
](A04641-e12680-b)o
o
Ps.
119
32
hee
ranne
the
way
of
Gods
commandements
;
and
Paul
so
swiftly
,
that
he
did
[
](A04641-e12720-b)p
p
Phil.
3.14
follow
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
vpon
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
giue
shrewd
suspicion
,
that
heauens
blasts
in
the
work
of
regeneration
haue
not
as
yet
breathed
vpon
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
vpon
thee
when
thou
must
haue
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
giue
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
vnto
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
;
vpon
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
vpon
him
:
for
,
those
that
are
borne
of
the
Spirit
will
not
onely
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
onely
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
,
[
](A04641-e12790-b)q
q
Gal.
The
spirit
lusteth
against
the
flesh
.
Insomuch
that
by
this
wee
see
,
that
another
euidence
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
?
Vpon
none
of
all
the
Apostles
did
this
holy
Spirit
breathe
more
then
vpon
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
;
[
](A04641-e12840-b)r
r
Ro.
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
)
haue
they
attained
vnto
,
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
haue
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
euery
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
speaketh
[
](A04641-e12870-b)s
s
Lu.
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
in
[
](A04641-e12890-b)t
t
Gen.
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-loue
,
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
loue
,
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
,
which
he
many
times
findeth
much
adoe
to
keep
vnder
.
And
therefore
I
conclude
,
It
is
a
vaine
thing
for
any
man
or
woman
,
to
imagine
that
they
are
sanctified
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
vaine-glory
,
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
haue
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
.
[
](A04641-e12990-b)a
a
Ps.
39.2
While
I
held
my
peace
from
good
,
my
sorrow
was
stirred
,
yea
my
heart
waxed
hot
within
me
.
[
](A04641-e13010-b)b
b
Acts
22
1.
&c
Paul
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
that
[
](A04641-e13040-b)c
c
Acts
Aquila
and
Priscilla
did
instruct
Apollos
in
the
way
of
God
more
perfectly
?
that
[
](A04641-e13080-b)d
d
2.
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
[
](A04641-e13130-b)e
e
Ps.
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
Prophet
[
](A04641-e13140-b)f
f
Psal.
34.11
.
call
thy
children
vnto
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
tongue
[
](A04641-e13160-b)g
g
Iac.
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
haue
stoode
together
.
I
deny
not
,
but
the
tongue
(
being
[
](A04641-e13200-b)h
h
Iac.
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
,
[
](A04641-e13220-b)i
i
Iac.
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
from
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
Christian
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
loue
,
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
giue
direction
vnto
those
that
are
yonger
then
thy selfe
,
and
that
haue
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
discretion
)
though
his
vnderstanding
be
neuer
so
small
,
is
able
to
put
the
laylors
question
to
the
learnedest
Paul
,
and
profoundest
Diuine
in
the
Land
,
[
](A04641-e13260-b)k
k
Acts
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
,
can
[
](A04641-e13310-b)l
l
Psa.
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
haue
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
haue
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
vnto
that
measure
of
knowledge
,
that
they
may
bee
fit
to
commune
with
those
that
are
vnder
them
,
or
that
belong
vnto
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
themselues
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
,
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
giue
him
therepulse
(
though
sometimes
more
weakly
,
sometimes
more
strongly
)
and
to
answer
him
as
Naboth
did
Ahab
,
when
he
requested
his
Vineyard
,
[
](A04641-e13390-b)o
o
1
Ki.
21.2
God
forbid
that
I
should
part
with
the
inheritance
of
my
father
.
God
forbid
I
should
let
goe
my
anchor-hold
in
Christ
;
and
by
hearkening
to
thee
Satan
,
throw
away
the
euidences
that
I
haue
for
those
heauenly
prerogatiues
,
and
that
inheritance
which
my
Father
hath
bequeathed
me
in
the
name
of
his
Sonne
.
1
His
godly
life
is
defended
.
Againe
,
when
either
the
Diuell
,
world
,
or
flesh
,
shall
lay
any
siege
against
his
godly
conuersation
,
either
by
golden
and
hony
arguments
alluring
him
to
some
euils
,
or
by
opposing
and
discouraging
reasons
to
deterre
him
from
some
good
,
hee
can
answer
him
(
though
not
alwayes
alike
)
as
Elisha
did
King
Ioram
,
[
](A04641-e13450-b)p
p
2
Kin.
3.13
.
What
haue
I
to
doe
with
thee
?
Or
as
Ioseph
his
mistris
,
[
](A04641-e13480-b)q
q
Gen.
39.9
.
How
can
I
do
this
great
wickednes
,
and
sin
against
my
God
?
Or
as
the
man
of
God
did
Ieroboam
,
[
](A04641-e13510-b)r
r
1
Ki.
13
8.9
.
If
thou
wilt
giue
me
halfe
thine
house
,
I
will
not
yeeld
to
thee
:
for
it
is
otherwise
charged
mee
by
the
Lord
.
And
whatsoeuer
the
sinne
be
which
he
is
suggested
vnto
,
this
blessed
winde
bloweth
a
weapon
,
and
bringeth
a
sword
to
his
hand
to
smite
against
it
withall
.
As
,
against
pride
it
giueth
this
sword
,
[
](A04641-e13530-b)s
s
Iames.
God
resisteth
the
proud
:
against
lust
,
this
;
[
](A04641-e13550-b)t
t
Heb.
13.2
.
whoremongers
and
adulterers
God
wil
iudge
:
against
couetousnes
this
,
[
](A04641-e13570-b)u
u
Eph.
5.5
no
couetous
person
which
is
an
idolater
,
shall
enter
into
the
kingdome
of
heauen
:
against
apostasie
and
backe-sliding
this
,
[
](A04641-e13590-b)w
w
2
Pet.
2
21
It
had
been
better
neuer
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holy
commande
-
rises
troubled
with
Christ
,
the
[
](A04641-e13620-b)z
z
Act.
17.6
heathens
with
Paul
and
Sylas
,
[
](A04641-e13650-b)a
a
1
Kings
18.17
.
Ahab
with
Elias
,
[
](A04641-e13680-b)b
b
2
Sam.
6
16.20
.
Michol
with
Dauid
,
the
[
](A04641-e13710-b)c
c
Acts
7.
vncircumcised
Iewes
with
Steuen
,
and
the
Infidells
with
the
Christians
vnder
the
tenne
Persecutions
.
And
why
so
?
Onely
because
the
Spirit
of
God
had
regenerated
them
,
the
spirit
of
zeale
was
vpon
them
,
and
they
were
filled
with
the
holy
Ghost
.
Not
that
the
holy
Ghost
doth
of
himself
produce
such
an
effect
as
the
hating
of
Gods
Children
,
and
the
opposing
of
religion
,
amongst
any
(
for
can
God
,
who
is
vnitie
it selfe
be
against
himselfe
?
)
but
this
comes
to
passe
accidentally
(
by
occasion
of
the
spirits
working
in
the
regenerate
)
from
the
corruption
of
the
vnregenerate
,
who
are
alwayes
like
the
troubled
&
roaring
waters
;
and
therefore
can
be
no
more
still
when
the
godly
refuse
to
runne
to
the
same
excesse
of
riot
with
them
,
or
speake
against
,
or
dislike
of
their
enormious
courses
,
then
the
sea
can
be
still
,
when
the
winde
bloweth
vpon
it
.
If
thou
therefore
that
art
a
Christian
dooest
meete
with
opposition
for
thy
holie
profession
,
account
it
no
strange
thing
;
as
if
thou
wert
alone
in
that
condition
:
and
maruell
not
at
it
.
For
will
the
Mariner
wonder
to
see
the
waues
rise
,
the
waters
swell
,
the
Sea
rage
,
when
windy
stormes
beate
vpon
it
?
The
Scribes
wil
quarel
with
Christ
for
his
innocencie
:
and
the
wicked
will
quarrell
with
his
followers
for
their
integrity
:
and
for
a
man
to
bring
forth
the
fruits
of
the
Spirit
,
is
enough
to
breed
deadly
enmity
in
the
hearts
of
the
vngodly
against
him
.
For
the
working
of
the
Spirit
is
resembled
to
the
Winde
;
and
the
Winde
is
a
fit
metaphor
to
expresse
the
same
.
CHAP.
IIII.
The
logicall
analysis
of
the
Text
,
and
the
opening
of
the
first
part
of
it
.
Sect.
1.
HAuing
now
done
with
the
summe
of
the
words
,
order
requireth
that
wee
should
anatomize
the
Text
,
and
part
it
into
seuerall
members
.
In
this
comparison
two
branches
are
occurrent
;
first
,
the
comparison
or
similitude
it selfe
in
these
words
,
The
Winde
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
.
Secondly
,
the
application
of
the
similitude
in
the
words
following
:
So
is
euery
one
that
is
borne
of
the
Spirit
.
Each
of
these
two
members
subdiuide
and
spread
themselues
into
3.
branches
apeece
;
which
,
meeting
together
throughout
the
Text
,
doe
constitute
,
and
make
three
substantiall
parts
for
me
to
handle
.
The
first
treats
of
the
free
liberty
&
vnresistable
efficacie
of
the
working
of
the
holy
Ghost
:
the
second
containes
a
discourse
of
the
sense
and
feeling
of
that
holy
worke
in
the
regenerate
:
the
third
comprehendeth
the
incomprehensiblenesse
of
the
measure
of
that
worke
.
The
first
layde
downe
thus
,
The
Winde
bloweth
where
it
listeth
:
So
is
euery
one
that
is
borne
of
the
Spirit
.
The
second
thus
,
and
thou
hearest
the
sound
thereof
;
so
is
euery
one
that
is
borne
of
the
Spirit
.
The
third
thus
,
but
canst
not
tell
whence
it
commeth
,
and
whither
it
goeth
:
So
is
euery
one
that
is
borne
of
the
Spirit
:
Still
this
clause
(
euery
one
that
is
borne
of
the
Spirit
)
being
applied
to
euerie
branch
in
the
similitude
.
Sect.
2.
Part.
1.
The
first
of
these
must
first
be
handled
;
The
Winde
bloweth
where
it
listeth
:
So
is
euery
one
that
is
borne
of
the
Spirit
.
The
words
expounded
.
First
to
interpret
the
wordes
.
[
The
Winde
]
[
](A04641-e13900-b)d
d
August
.
as
Chemnitius
quoteth
.
Some
here
by
Winde
do
vnderstand
the
person
of
the
holy
Ghost
,
or
the
third
person
in
the
Trinitie
;
for
which
opinion
(
I
confesse
)
there
seemeth
to
be
some
colour
in
the
[
](A04641-e13910-b)e
e
Being
rather
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greek
Text
;
which
I
dare
not
absolutely
reiect
,
lest
I
should
be
thought
to
offer
wrong
to
so
worthy
a
Father
as
is
the
Author
of
it
:
yet
in
modestie
let
me
say
thus
much
.
In
asmuch
as
the
originall
word
is
of
some
generall
extent
,
being
deriued
of
a
[
](A04641-e13940-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
word
which
signifieth
,
to
breathe
or
blow
,
I
can
not
see
any
reason
why
that
tearme
which
in
our
Translations
is
englished
wind
,
should
for
the
Greekes
sake
,
so
properly
signifie
the
third
person
in
the
Trinitie
;
especially
too
,
sithence
the
epithet
[
holy
]
is
heere
wanting
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
vsually
we
finde
ioyned
with
the
word
Spirit
,
when
it
noteth
out
the
person
of
the
holy
Ghost
:
wherefore
with
others
of
the
[
](A04641-e14000-b)g
g
Chrysost.
Chimnit
.
Caluin
.
Pisc
.
Beza
,
&c.
learned
,
I
take
to
be
meant
the
naturall
winde
,
which
many
times
maketh
a
dinne
and
noyse
in
the
aire
.
About
which
wind
the
curious
brains
of
differing
Philosophers
haue
weaued
many
knots
,
and
framed
many
intricate
and
needelesse
questions
:
the
loosing
and
discussing
whereof
,
it
is
not
my
purpose
to
meddle
withall
;
being
neither
materiall
to
the
Text
,
nor
profitable
to
the
Reader
:
neither
mind
I
to
stuffe
these
Papers
with
the
diuers
descriptions
which
diuers
[
](A04641-e14010-b)h
h
As
Seneca
,
one
:
Nat.
quaest.
lib.
5.
cap.
1
Aristot
.
an
other
:
Meteor
.
lib.
2.
cap.
5.
Peter
de
la
Primand
.
2
third
:
Franc.
Acad
.
part.
3
pag.
196.
Writers
giue
of
the
winde
.
To
shew
what
it
is
in
one
definition
,
is
as
much
as
the
Text
requireth
.
[
](A04641-e14120-b)i
i
What
the
winde
is
.
The
wind
therefore
is
an
exhalation
,
more
drie
then
moist
,
bred
of
those
cold
and
[
](A04641-e14130-b)k
k
A
vapor
is
moist
of
it self
,
but
drie
by
reason
of
the
Sun
.
drie
vapours
of
the
earth
,
which
the
Sunne
draweth
vp
into
the
middle
region
of
the
ayre
:
in
which
region
this
exhalation
meeting
with
a
cold
cloude
,
is
of
hot
made
cold
,
and
by
the
force
of
that
cloude
beaten
downe
into
the
lower
part
of
the
ayre
:
where
(
by
reason
of
the
subtile
nature
it
hath
in
it selfe
)
it
spreadeth
it selfe
laterally
or
broadwise
,
flowing
sometimes
to
one
corner
of
the
heauens
,
sometimes
to
another
;
sometime
Eastward
,
sometime
Southward
,
&c.
This
wind
,
I
say
thus
defined
,
is
heere
to
be
vnderstoode
.
[
Bloweth
where
it
listeth
:
]
this
phrase
where
it
listeth
,
doth
not
betoken
any
such
will
in
the
Winde
,
as
there
is
in
the
soule
of
man
;
(
for
the
wind
being
an
in
animall
substance
,
and
a
creature
without
soule
,
how
can
there
be
any
such
power
of
the
soule
in
it
,
as
the
will
is
?
)
but
it
noteth
out
the
free
and
vnresistable
agitation
of
the
winde
beating
the
aire
,
and
other
flexible
bodies
,
sometimes
one
way
,
sometimes
another
,
as
the
great
Iehouah
pleaseth
.
[
So
is
euery
one
that
is
borne
of
the
Spirit
.
]
.i.
so
is
it
with
euery
elect
person
,
in
regard
of
the
regenerating
work
of
the
Spirit
;
that
Spirit
breathing
somtimes
in
one
,
sometimes
in
an
other
,
as
he
pleaseth
,
freely
,
and
vnresistably
.
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
,
that
[
](A04641-e14260-b)l
l
Ge.
5.24
.
Enoch
,
[
](A04641-e14280-b)m
m
and
6.9
Noah
,
[
](A04641-e14300-b)n
n
and
15.6
Abraham
,
[
](A04641-e14320-b)o
o
Gen.
26.
Isaac
,
[
](A04641-e14340-b)p
p
c.
32.24
.
Iacob
,
[
](A04641-e14360-b)q
q
Gen.
39
Ioseph
,
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
onely
from
the
will
of
the
Almightie
?
Did
not
the
Spirit
blowe
thus
in
the
New
Testament
?
freely
working
sometimes
vppon
a
[
](A04641-e14380-b)r
r
Mat
9.9
Mathew
,
sometimes
vppon
a
[
](A04641-e14400-b)s
s
Lu.
19.9
Zaccheus
,
a
[
](A04641-e14420-b)t
t
Lu
7.48
.
Mary
Magdalen
,
a
[
](A04641-e14440-b)u
u
Ioh
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
vpon
the
heart
of
[
](A04641-e14470-b)w
w
Acts
9.
Paul
,
amongst
so
many
persecutours
whom
hee
might
haue
conuerted
as
well
as
him
;
that
he
[
](A04641-e14490-b)x
x
Act.
16.14
opened
the
heart
of
Lydia
,
amongst
so
many
women
whom
hee
might
haue
sanctified
as
well
as
shee
;
that
hee
breathed
grace
into
the
soule
of
the
[
](A04641-e14510-b)y
y
Acts
16
34.
Iaylour
amongst
so
many
cruell
tyrants
,
whom
hee
might
haue
regenerated
,
as
well
as
he
,
if
his
will
had
been
such
:
what
doth
all
this
note
out
vnto
vs
,
but
the
liberty
which
the
great
Creator
,
Sauiour
,
and
Sanctifier
of
the
Church
hath
to
inspire
grace
in
whom
he
listeth
and
pleaseth
?
Very
pregnant
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
;
[
](A04641-e14530-b)z
z
1
Cor.
12.11
Al
these
doth
one
&
the
self-same
Spirit
worke
,
diuiding
to
euery
man
as
[
](A04641-e14550-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
vpon
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
onely
sanctifieth
whom
hee
pleaseth
;
then
no
man
(
be
he
neuer
so
mighty
,
wise
,
wealthy
)
can
haue
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
vnder
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
vnto
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
vpon
it selfe
without
the
hand
and
penne
of
a
writer
?
Can
the
ayre
giue
light
vnto
it selfe
,
without
the
beams
of
the
Sunne
?
Can
we
write
the
Lawe
of
God
vppon
our
owne
hearts
,
without
the
finger
of
the
Spirit
?
Can
wee
receiue
the
light
of
grace
,
without
the
spirituall
sunne-shine
of
the
Spirit
?
it
is
not
possible
:
it
is
God
that
worketh
in
vs
the
will
and
the
deede
.
Away
then
with
that
freedome
of
will
to
regenerate
our selues
,
which
our
Aduersaries
doe
groundlesly
holde
,
and
maintaine
.
Whereas
they
obiect
Obiect
.
that
same
speech
of
our
Sauiour
,
Iohn
5.6
.
to
the
sicke
man
that
lay
at
the
poole
of
Bethesda
,
Wilt
thou
be
made
whole
;
and
conclude
from
thence
,
that
that
man
had
a
will
to
haue
his
disease
cured
before
his
healing
:
So
consequently
a
sinner
may
haue
a
will
to
the
curing
of
his
sicke
sinfull
soule
,
euen
while
the
disease
of
sinne
lieth
vpon
him
,
and
while
he
remaines
vnregenerate
;
Who
is
of
so
weake
vnderstanding
,
as
not
plainely
to
see
the
weakenes
of
this
argument
?
Answer
1
For
,
what
though
it
be
granted
,
that
the
man
which
lay
sicke
at
the
poole
of
Bethesda
,
of
a
bodily
infirmity
,
had
a
will
(
as
no
doubt
he
had
)
to
be
cured
of
his
malady
,
euen
while
the
disease
did
raigne
vpon
him
;
shall
wee
therefore
conclude
,
that
we
haue
a
power
to
will
the
healing
of
our
spirituall
wounds
before
grace
be
breathed
into
vs
from
heauen
?
God
forbid
.
The
poore
Creeple
that
lay
at
the
poole
of
Bethesda
,
though
he
lay
vppon
a
bed
,
and
could
not
stirre
himself
so
nimbly
and
liuely
as
others
that
were
in
better
health
then
himselfe
,
yet
he
had
life
in
him
,
and
a
feeling
of
his
disease
;
and
therefore
well
might
hee
desire
and
haue
a
will
to
be
healed
.
But
a
man
that
lieth
in
the
poole
of
Beth-auen
,
in
the
gulph
of
iniquitie
:
so
long
as
the
disease
of
his
soule
lieth
vpon
him
vncured
,
hee
is
starke
dead
,
hee
hath
no
more
spirituall
life
in
him
,
then
a
blocke
or
a
stone
hath
naturall
life
,
he
is
vtterly
voyde
of
any
sense
or
feeling
of
his
disease
:
and
how
can
hee
then
will
the
cure
of
it
,
and
wish
the
healing
of
it
.
Answer
2.
Besides
,
when
Christ
beginneth
to
deale
with
the
sinner
about
the
cure
of
his
diseased
soule
,
as
hee
did
with
that
sicke
man
about
the
healing
of
his
diseased
body
:
And
when
hee
asketh
the
sinner
by
a
secret
voyce
,
and
by
his
reuealed
will
in
the
Word
,
Wilt
thou
be
healed
of
thy
spirituall
malady
;
It
must
be
his
Spirit
must
teach
vs
to
answer
,
Yea.
And
when
hee
asketh
that
question
effectually
indeede
,
hee
doth
encline
the
heart
to
desire
saluation
.
Which
desire
therefore
cannot
be
attributed
to
mans
will
willing
it
,
but
to
the
inspiration
of
the
holy
ghost
breathing
this
godly
desire
into
the
poore
soule
.
And
therefore
a
dangerous
and
damnable
opinion
it
is
for
any
man
to
ascribe
that
supernaturall
worke
of
regeneration
to
the
will
of
man
,
which
proceedeth
onely
and
freely
from
the
will
of
God
,
who
with
his
Spirit
breatheth
and
bloweth
where
he
pleaseth
.
Truely
if
this
opinion
should
be
giuen
way
vnto
,
The
danger
of
this
errour
.
this
mischiefe
would
ensue
hereupon
.
A
man
might
be
bold
to
goe
on
in
sinne
as
farre
as
he
listeth
,
and
continue
in
sinne
as
long
as
he
listeth
,
and
easily
conuert
and
turne
him
tied
then
to
pouerty
in
estate
?
No
,
neither
.
For
,
as
there
are
few
of
the
richer
sort
who
are
religious
,
but
haue
their
soules
as
full
of
sin
,
as
their
chests
are
of
siluer
:
so
,
many
of
the
meaner
sort
are
irreligious
;
beeing
as
miserable
in
their
soules
,
as
beggerly
in
their
estates
.
So
that
(
I
say
)
no
person
,
place
,
conditton
,
can
compell
the
Lord
to
sanctifie
his
creatures
:
his
free
pleasure
is
the
ground
of
all
:
and
out
of
euery
nation
,
age
,
sex
,
condition
,
hee
draweth
some
to
himself
to
fear
his
Name
,
to
call
vpon
him
,
to
do
him
worship
&
seruice
,
according
to
his
owne
blessed
will
.
And
therefore
let
no
man
boast
himself
in
the
multitude
of
his
riches
,
in
the
number
of
his
friends
,
in
the
depth
of
his
humane
policy
,
in
the
greatnes
of
his
earthly
pedigree
,
in
the
height
of
his
dignity
,
nor
in
the
seat
of
his
authority
.
For
,
that
God
,
who
makes
the
winde
to
blowe
vpon
a
poor
cotage
when
he
lets
a
Kings
palace
alone
,
can
bestowe
grace
vpon
the
poor
begger
,
Stat
pro
ratione
voluntat
.
when
he
denieth
it
to
the
great
potentate
.
And
no
maruell
:
his
will
is
his
reason
;
and
no
outward
priuiledges
can
constrain
him
to
work
but
where
he
pleaseth
himself
.
Shall
not
hee
that
is
Lord
of
all
,
haue
the
disposing
of
all
at
his
owne
pleasure
?
When
therefore
thou
shalt
beginne
to
question
in
thy selfe
,
with
the
Lord
,
Lord
why
hast
thou
receiued
such
a
poor
one
,
and
rejected
such
a
great
one
;
sanctified
such
a
simple
and
despised
one
,
and
left
such
a
wise
man
,
such
a
politician
;
conuerted
such
a
young
stripling
,
and
not
wrought
vpon
such
an
ancient
father
?
why
dost
thou
impart
thy
gifts
thus
?
why
doost
thou
distribute
thy
graces
thus
?
When
(
I
say
)
thou
shalt
fall
thus
(
in
admiration
of
Gods
wisdome
)
to
make
such
an
inquiry
as
this
is
;
let
this
doctrin
be
at
hand
in
thy
meditations
,
to
answer
thy self
by
.
The
God
of
heauen
,
with
his
gales
of
grace
,
bloweth
and
breatheth
where
he
pleaseth
.
Sect.
4.
Vse
3.
Exhortation
to
two
sorts
.
Thirdly
,
heere
is
matter
of
counsell
&
perswasion
to
be
deriued
from
this
doctrine
,
and
that
both
to
the
regenerate
and
vnregenerate
.
1
To
the
regenerate
in
a
two-fold
duty
.
The
regenerate
are
to
be
perswaded
to
a
twofould
duty
;
one
to
be
practised
for
themselues
,
the
other
to
be
performed
on
the
behalf
of
others
.
1
Thankfulnes
for
grace
receiued
.
That
duty
which
concerneth
themselues
,
is
thankfulnesse
to
GOD
for
breathing
grace
so
freely
and
liberally
into
them
:
for
,
the
more
free
the
gift
is
to
the
creature
,
the
more
praise
ought
to
be
returned
from
him
to
the
Creatour
,
who
is
the
bestower
of
the
same
.
A
fit
Simile
.
Should
a
King
bestowe
some
Lordship
or
yeerly
pension
vpon
one
of
his
subjects
of
base
estate
and
badde
desert
:
if
that
subject
should
not
bee
thankfull
vnto
his
Soueraign
for
the
same
,
he
were
worthy
to
be
cri'd
shame
vpon
;
especially
too
,
sithens
the
freedome
of
the
Kings
pleasure
,
without
any
worth
in
himself
,
is
the
ground
of
the
same
.
And
shall
the
King
of
heauen
,
of
his
owne
free
will
,
for
his
own
blessed
pleasure
,
conferre
not
onely
an
annuall
pension
of
earthly
treasure
for
term
of
life
,
but
an
incorruptible
possession
of
heauenly
graces
,
vpon
the
sinfull
sonnes
and
daughters
of
Adam
,
whose
richest
estate
was
sinne
and
corruption
,
whose
best
desert
was
hel
and
damnation
;
and
shall
they
that
haue
their
share
in
this
portion
,
be
vnmindfull
of
this
loue
,
vnthankfull
for
this
fauour
?
God
forbid
.
If
there
had
been
any
thing
in
themselues
to
haue
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
loue
the
mainest
reason
,
to
induce
him
thus
to
breathe
vpon
them
;
now
to
cut
him
short
of
his
praises
,
not
to
render
,
or
at
least
,
endeauour
to
render
due
thanks
vnto
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
before
[
](A04641-e14860-b)h
h
chap.
3
Sect.
3.
)
striue
thou
to
haue
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
haue
left
thee
like
a
liue-lesse
&
breathlesse
creature
,
as
he
hath
many
thousands
,
but
that
his
will
and
his
loue
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
haue
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
haue
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
vpon
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
giue
light
to
thee
,
with
the
gales
of
grace
to
blow
on
thee
,
when
he
might
haue
taken
others
,
and
left
thee
a
prisoner
still
.
Now
was
his
loue
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
mercie
)
breake
out
and
say
,
[
](A04641-e14900-b)i
i
Psal.
8.4
.
What
is
man
that
thou
art
mindfull
of
him
,
and
the
Sonne
of
man
that
thou
dost
thus
visit
him
?
[
](A04641-e14920-b)k
k
Iob
7.17
What
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
vpon
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
loue
without
paralell
,
this
is
mercie
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
loue
,
;
and
with
the
Psalmist
say
,
[
](A04641-e14950-b)l
l
Psal.
18.49
Because
thou
hast
thus
deliuered
me
from
the
hand
of
the
violent
,
therefore
will
I
giue
thanks
vnto
thee
(
O
Lord
)
and
sing
praises
vnto
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
vnto
Gods
maiesty
for
the
like
mercie
,
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
true
[
](A04641-e14990-b)m
m
Aristot
.
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
vnto
;
and
what
loue
and
pitty
to
thy
vnregenerate
brothers
poore
soule
ought
to
moue
thee
vnto
,
viz.
to
beseech
God
(
who
[
](A04641-e15030-b)n
n
Act.
2.17
poureth
his
Spirit
vpon
all
elect
flesh
)
that
hee
would
bee
pleased
as
freely
to
worke
graciously
in
him
(
if
it
be
his
will
)
as
he
did
in
thy selfe
at
thy
first
conuersision
.
This
is
that
which
the
Lord
would
haue
thee
doe
;
neyther
is
hee
any
niggard
of
his
grace
vnto
those
whom-to
he
hath
purposed
it
from
all
eternitie
.
Hee
is
not
like
man
:
men
when
they
haue
done
something
for
others
,
they
can
not
endure
that
the
receiuers
should
become
beggers
of
the
like
kindnesse
for
others
;
but
they
would
haue
them
satisfied
with
that
which
they
themselues
haue
receiued
,
and
let
crauing
for
others
alone
.
But
it
is
farre
otherwise
with
the
Lord
:
it
is
his
delight
when
they
that
haue
beene
blowne
vppon
freely
with
his
grace
,
will
become
petitioners
to
the
throne
of
grace
for
others
,
as
wel
as
for
themselues
;
and
chiefly
for
those
whom
they
haue
neerest
relation
vnto
.
It
is
that
which
he
is
pleased
withall
,
when
the
sanctified
husband
prayeth
for
the
vnsanctified
wife
,
when
the
beleeuing
wife
sueth
for
the
vnsanctified
husband
;
holy
parents
for
vnholy
children
,
holy
children
for
vnholy
parents
;
sanctified
maister
for
vngodly
seruants
,
&c.
Thou
therefore
,
that
hast
any
whit
of
heauens
breath
in
thee
,
do
not
onlie
craue
the
encrease
of
grace
in
thy selfe
(
which
is
thy
duty
too
)
but
also
begge
hard
for
the
beginnings
of
grace
in
thy
gracelesse
brethren
;
and
(
seeing
Gods
grace
is
as
free
from
himselfe
to
other
elect
vessels
of
mercy
as
to
thee
)
beseech
thou
the
Lord
,
to
open
the
eyes
of
thine
ignorant
wife
,
to
soften
the
hart
of
thine
impenitent
husband
,
to
conuert
the
soule
of
thine
vngracious
childe
,
to
infuse
grace
into
thy
vnregenerate
father
,
mother
,
brethren
,
friends
,
neighbours
,
maister
,
seruant
,
whose
hearts
are
as
yet
swolne
with
the
breath
of
Satan
,
and
corruption
:
And
as
the
Apostle
his
hearts
[
](A04641-e15050-b)o
o
Ro.
10.1
desire
and
prayer
to
God
was
,
that
Israel
might
be
saued
:
So
let
it
be
thy
hearts
desire
and
prayer
to
God
,
that
they
may
bee
sanctified
;
and
that
with
his
spirituall
[
](A04641-e15070-b)p
p
Cant.
4.16
.
North
and
South
winde
,
he
would
blowe
vppon
such
dead
Gardens
;
and
that
hee
would
open
the
bottells
and
spout-pots
of
his
holy
Spirit
,
to
water
such
dry
and
barren
grounds
,
that
those
floures
may
spring
vp
there
,
which
haue
their
roote
in
Election
,
and
that
the
sweete
spices
of
grace
may
flow
out
as
freely
from
the
holy
Ghost
to
them
,
as
to
thy selfe
.
And
these
bee
the
two
duties
which
the
Saints
haue
to
learne
from
hence
:
First
,
to
prayse
God
for
the
graces
which
they
themselues
haue
,
and
to
pray
to
God
for
the
like
graces
on
the
behalfe
of
them
that
want
them
.
[
](A04641-e15080-b)*
*
The
second
branch
of
the
vse
of
exhortation
to
the
vnregenerate
.
Secondly
,
heere
is
a
lesson
for
the
vnregenerate
(
who
are
altogether
destitute
of
sound
grace
)
to
learne
:
and
that
is
,
to
giue
all
diligence
to
be
effectually
breathed
vppon
with
this
winde
from
heauen
;
and
with
holy
Dauid
to
[
](A04641-e15100-b)q
q
Psa.
132
4.5
giue
no
sleepe
to
their
eyes
,
nor
slumber
to
their
eye-liddes
,
vntill
their
hearts
be
a
place
for
the
God
of
Iacob
to
breathe
in
,
and
their
soules
an
habitation
for
the
Ark
of
the
Lords
strength
,
and
the
worke
of
the
Lords
Spirit
to
rest
and
dwel
in
.
For
if
Gods
wil
be
the
ground
of
his
worke
of
sanctification
in
any
creature
,
then
they
that
are
still
vnsanctified
,
are
bound
to
an
incessant
vse
of
those
means
which
the
Lord
hath
appoynted
to
serue
this
free
will
of
his
in
the
effecting
of
grace
in
their
hearts
:
and
though
we
cannot
effect
any
part
of
that
blessed
wotke
in
our selues
,
nor
so
much
as
naturally
wish
or
will
it
;
yet
,
in
asmuch
as
the
Lord
hath
made
no
promise
to
regenerate
but
by
the
vse
of
meanes
,
wee
must
vse
that
meanes
,
if
wee
would
be
spiritually
breathed
vppon
.
For
that
God
who
doth
reueale
his
will
of
election
by
the
worke
of
Iustification
,
&
his
will
of
iustification
by
the
worke
of
Sanctification
,
doeth
also
declare
his
wil
of
sanctification
by
the
prescribing
of
helpes
to
bring
vs
to
holinesse
:
which
helpes
wee
must
diligently
and
carefully
vse
;
or
else
,
if
the
spirit
neuer
come
to
breathe
vppon
vs
,
the
fault
will
be
our
owne
,
and
our
condemnation
of
our selues
.
Howsoeuer
still
(
I
say
)
the
worke
of
grace
be
the
Lords
;
so
then
(
I
say
)
the
libertie
which
the
Lord
hath
to
infuse
grace
where
he
willeth
,
vrgeth
a
necessity
of
following
those
rules
which
hee
hath
set
vp
for
his
Church
to
attaine
vnto
grace
by
:
which
rules
and
helps
what
they
are
,
I
will
shew
in
order
.
The
first
is
a
diligent
attendance
vnto
the
word
of
grace
:
1
Help
to
get
grace
.
hence
it
is
that
the
word
is
called
the
[
](A04641-e15150-b)r
r
2
Cor.
3
8.
ministration
of
the
Spirit
.
We
know
that
they
which
are
left
Executours
to
other
mens
wills
,
they
must
take
vp
Letters
of
Administration
,
by
vertue
of
which
they
must
enter
vpon
the
goods
of
the
deceased
:
so
they
that
would
take
vp
that
Legacie
of
Graces
,
which
Christ
bequeathed
to
his
Church
in
the
promise
of
sending
his
Spirit
,
must
come
to
Gods
Courts
,
and
there
take
vp
the
Letters
of
Administration
,
by
the
meanes
whereof
they
may
take
vp
that
portion
of
inheritance
or
grace
,
which
Christ
hath
left
for
them
.
[
](A04641-e15160-b)s
s
Acts
1.2
When
the
Apostles
were
in
an
house
at
Ierusalem
,
where
they
heard
a
sound
like
the
rushing
of
a
mighty
winde
:
then
did
the
holy
Ghost
sit
vpon
them
:
So
when
wee
are
in
the
house
of
God
to
heare
the
found
of
his
mighty
voyce
,
in
the
preaching
of
the
Word
,
may
wee
expect
the
breathing
of
his
Spirit
.
It
was
at
the
preaching
of
Peter
that
the
holy
Ghost
fell
vpon
Cornelius
and
his
houshold
.
[
](A04641-e15190-b)t
t
Act.
10.44
.
It
was
at
a
Sermon
of
Paules
when
the
Spirit
opened
the
hart
of
Lydia
[
](A04641-e15220-b)u
u
Acts
16
14
.
When
Ananias
instructed
Paul
,
the
seales
fell
from
his
eyes
,
and
hee
receiued
spirituall
sight
[
](A04641-e15240-b)w
w
Acts
9.17
.
.
By
the
preaching
of
our
Sauiour
,
many
of
the
Iewes
came
to
beleeue
on
him
:
with
his
word
did
hee
cleanse
the
[
](A04641-e15250-b)x
x
Mark
1.42
.
Leper
,
[
](A04641-e15260-b)y
y
Ma
k
5.42
.
raise
the
dead
,
[
](A04641-e15280-b)z
z
Mar.
10
52.
open
the
eyes
of
the
blinde
,
[
](A04641-e15290-b)a
a
Mar
9.26
.
Chap.
5.8
cast
diuels
out
of
the
possessed
with
them
,
in
the
daies
of
his
flesh
:
and
by
the
means
of
his
holy
word
,
now
published
by
his
messengers
doth
hee
cleanse
,
with
the
water
of
grace
,
our
leprous
soules
,
quickening
with
the
life
of
grace
our
dead
hearts
,
open
with
the
light
of
grace
our
blinde
minds
,
and
chase
out
with
the
blasts
of
grace
,
those
same
euill
spirits
that
doe
haunt
and
possesse
our
soules
.
Their
case
therefore
cannot
be
sufficiently
lamented
,
nor
enough
bewailed
,
who
make
no
more
reckoning
of
the
Word
,
then
of
a
trifle
or
toy
;
and
who
regard
the
sound
of
the
Lords
voyce
in
a
powerfull
Ministery
,
no
more
then
the
creaking
of
a
lifelesse
doore
:
the
estate
of
such
persons
(
I
say
)
can
not
be
pittied
too
much
;
for
alas
poore
soules
,
by
this
contempt
they
debarre
themselues
from
the
breath
of
the
spirit
.
For
,
if
amongst
those
that
heare
the
Word
diligently
,
when
it
is
most
soundly
preached
,
there
be
but
one
sort
amongst
foure
that
get
any
more
grace
by
it
then
the
common
gifts
of
the
Spirit
(
which
a
reprobate
may
possibly
attaine
vnto
)
then
let
them
neuer
looke
to
obtaine
the
Spirit
sauingly
,
that
contemptuously
reiect
preaching
,
as
Papists
doe
;
that
negligently
heare
preaching
,
neuer
but
when
themselues
list
,
now
and
then
,
at
their
owne
leisure
,
as
profane
Protestants
doe
.
And
if
such
persons
remain
in
their
vnregenerate
condition
,
vntill
they
come
to
reape
the
fruit
of
it
in
eternall
condemnation
,
whom
can
they
blame
but
themselues
?
What
can
they
finde
fault
withall
,
as
the
cause
of
such
misery
,
but
the
turning
away
their
eares
from
hearing
the
Law
?
Suppose
a
man
were
in
a
close
roome
,
where
through
the
vnholesomnesse
of
the
ayre
,
he
were
like
to
be
smothered
,
and
might
haue
libertie
to
goe
abroad
into
the
aire
,
where
the
winde
might
reuiue
his
spirits
;
if
he
should
wilfully
refuse
to
come
abroad
,
and
partake
of
that
refreshment
,
and
should
rather
choose
to
keepe
in
that
roome
,
were
not
hee
worthy
to
be
smotherd
and
choaked
?
Surely
yes
:
how
much
more
deserue
they
to
be
smothered
with
their
sins
,
and
choaked
with
the
stinking
ayre
of
their
corruptions
,
who
haue
the
word
brought
home
,
euen
to
their
doores
,
and
yet
stop
their
eares
against
it
?
chusing
rather
to
snort
vppon
their
couches
,
to
sit
in
the
chimney
corner
,
to
prate
by
the
fires
side
,
to
patch
their
cloathes
(
as
many
of
the
poorer
sort
make
that
their
Saboths
worke
)
to
play
and
game
,
to
make
bargaines
,
to
trauell
about
their
worldly
businesses
,
then
to
go
to
the
house
of
God
,
where
in
the
preaching
of
the
word
,
the
Lord
doeth
offer
the
worke
of
his
Spirit
,
for
the
distilling
of
grace
into
the
hearts
of
the
Elect.
Wherefore
,
whosoeuer
thou
art
that
hast
beene
either
a
contemptuous
despiser
,
or
a
negligent
hearer
of
a
powerfull
Ministery
,
when
thou
mightst
haue
had
it
;
be
humbled
for
this
contempt
,
reforme
this
negligence
,
and
now
at
last
gather
vp
thy
ceited
in
her
own
eyes
:
and
thence
it
was
that
they
were
so
ful
of
grace
.
Can
the
profane
person
get
restraining
grace
,
so
long
as
in
the
pride
of
his
hart
he
thinks
himselfe
good
enough
?
Can
the
ciuill
person
euer
get
sauing
grace
,
so
long
as
he
is
puffed
vp
with
a
loftie
conceit
of
his
owne
righteousnesse
?
Can
the
hypocrit
get
sanctifying
grace
,
so
long
as
he
prides
himselfe
in
those
common
gifts
which
he
hath
already
?
It
is
not
possible
.
For
,
so
long
as
men
are
swolne
vp
with
a
selfe-conceit
of
their
owne
excellency
,
with
an
haughty
opinion
of
their
ciuil
honesty
,
with
a
conceited
thought
of
supposed
sanctitie
;
they
can
see
cause
neyther
of
complaining
before
God
of
their
natiue
filthinesse
,
nor
cause
of
praying
vnto
God
for
more
holinesse
.
And
if
they
see
no
cause
to
doe
thus
,
how
can
they
long
for
grace
:
and
if
they
neuer
long
for
it
,
they
can
neuer
haue
it
.
Let
the
word
therefore
which
thou
hearest
be
effectuall
with
thee
to
bring
thee
out
of
conceit
with
thine
owne
holinesse
,
and
learne
thee
to
see
and
acknowledge
,
that
thou
hast
nothing
in
thy selfe
originally
,
but
natiue
pollution
;
otherwise
(
though
thou
beest
neuer
so
well
esteemed
in
the
eyes
of
the
world
)
Publicans
and
harlots
shall
sooner
enter
into
the
kingdome
of
Heauen
,
and
be
blowne
vppon
with
the
winde
of
heauen
,
then
thou
shalt
.
Thirdly
,
when
the
word
hath
done
this
notable
good
with
thee
,
3
Help
to
sanctification
.
as
to
bring
thee
to
a
base
esteem
of
thy selfe
,
in
respect
of
the
lacke
of
grace
,
then
must
thy
heart
be
softned
,
and
moistned
with
the
teares
of
contrition
;
and
remorse
of
conscience
must
bee
the
thing
which
thou
must
striue
for
.
The
Prophet
[
](A04641-e15340-b)c
c
Ezek.
36
26.27
Ezechiel
seemeth
to
intimate
vnto
vs
,
that
the
Lord
,
before
he
putteth
his
Spirit
within
vs
,
he
taketh
away
the
stony
hart
from
vs
.
[
](A04641-e15360-b)d
d
Isa.
66.2
To
this
man
will
I
looke
(
saith
Iehouah
himselfe
by
Isaiah
)
that
is
of
a
contrite
spirit
.
The
more
moist
the
earth
is
,
the
more
vapours
ascend
out
of
it
;
and
the
more
vapors
rise
from
it
,
the
more
windes
blow
vpon
it
:
euen
so
,
the
moyster
our
hearts
are
,
the
more
tender
our
consciences
are
,
the
more
vapours
of
sinne
will
the
Sunne
of
righteousnesse
draw
vp
to
himselfe
in
regard
of
guilt
,
by
the
grace
of
iustification
;
and
so
the
more
way
shall
be
made
for
freedome
from
the
reigne
of
sinne
in
the
grace
of
sanctification
.
Why
were
the
Scribes
and
Pharises
so
destitute
of
grace
?
but
because
hardnesse
of
heart
did
possesse
them
,
and
the
spirit
of
slumber
was
vpon
them
;
whereas
Peters
[
](A04641-e15410-b)e
e
Acts
2
Conuerts
,
being
pricked
in
their
consciences
,
did
beleeue
and
repent
to
the
remission
of
their
sinnes
,
and
sanctification
of
their
soules
.
And
truely
this
must
needes
be
an
vndeniable
truth
;
because
,
that
when
the
heart
is
tender
and
soft
,
it
is
like
waxe
,
capable
of
the
impression
of
euery
grace
:
then
the
preaching
of
the
Lawe
will
worke
vppon
it
to
the
producing
of
the
grace
of
repentance
,
the
preaching
of
the
promises
of
the
Gospel
will
worke
vppon
it
to
the
breeding
of
a
liuely
faith
,
the
reuealing
of
the
will
of
God
concerning
any
necessary
duty
to
saluation
wil
worke
vpon
it
to
the
begetting
of
new
obedience
,
the
experience
of
Gods
mercies
will
worke
vpon
it
,
to
the
effecting
of
the
grace
of
loue
,
the
meditation
of
Gods
iustice
and
power
wil
worke
vppon
it
to
the
engendring
of
an
holy
and
sonne-like
feare
:
but
where
this
softnesse
and
tendernesse
is
not
,
neither
Law
nor
Gospel
,
neither
mercy
nor
iustice
,
nor
any
thing
else
will
auaile
,
to
imprint
the
least
stampe
of
any
grace
vpon
the
soule
.
And
truly
from
the
want
of
this
it
is
,
that
so
little
grace
is
to
be
found
amongst
the
posteritie
of
Adam
in
this
last
age
of
the
world
.
Aske
the
Philosopher
why
winds
are
not
so
common
in
the
winter
and
summer
quarters
,
as
they
are
in
the
spring
&
the
Autumne
;
and
he
will
answer
,
that
the
cause
is
from
the
hardnesse
of
the
earth
,
beeing
more
bound
with
extreamitie
of
frost
and
colde
in
the
winter
then
in
the
autumne
,
and
more
parched
with
vehemencie
of
heate
,
in
the
summer
then
in
the
spring
:
euen
so
,
aske
the
Diuine
,
what
is
the
reason
why
the
winde
of
grace
doth
not
blow
as
well
vpon
the
greater
number
as
the
smaller
;
and
hee
wil
answer
you
,
The
hardnes
of
mens
hearts
is
the
ground
of
it
:
their
hearts
are
frozen
with
the
dregges
of
coldnes
and
security
,
and
they
are
parched
and
dried
with
the
heate
of
their
Iustes
,
which
hindereth
all
spirituall
moysture
in
them
:
and
can
heauens
blasts
blow
,
so
long
as
all
such
moysture
is
wanting
vnto
them
?
I
confesse
indeede
,
that
when
the
Spirit
beginneth
first
to
breathe
,
it
findeth
the
heart
of
the
sinner
hard
and
impenitent
:
but
yet
I
say
that
the
Spirit
neuer
proceedeth
vnto
the
vp-shot
of
Sanctification
,
vntill
it
hath
prepared
the
heart
by
breaking
and
humbling
it
,
and
taking
away
the
flintinesse
of
it
.
Thou
therefore
,
whose
heart
is
stony
,
whose
conscience
is
crusty
,
bewaile
thy
securitie
,
lament
thine
impenitencie
,
and
take
thou
no
quiet
vntill
more
remorse
bee
wrought
in
thee
:
and
euery
check
that
thy
conscience
giueth
thee
,
for
any
good
which
thou
hast
neglected
,
for
any
euill
which
thou
hast
committed
,
quench
it
not
,
choake
it
not
,
repell
it
not
.
For
if
thou
resistest
when
conscience
doth
its
office
,
thou
indisposest
thy selfe
to
any
remorse
,
and
thou
occasionest
the
powers
of
thy
soule
to
be
so
hide-bound
,
that
no
spirituall
moisture
of
sorrow
for
the
lacke
of
grace
can
bedeaw
thee
;
and
how
then
can
the
winde
of
grace
blowe
vpon
thee
?
Wherefore
,
vntill
the
word
of
Grace
hath
thus
farre
wrought
vpon
thee
,
to
bring
thee
to
a
soft
and
broken
heart
;
think
thou
,
it
hath
don
thee
little
or
no
good
:
for
whom
the
Lord
doth
freely
worke
vpon
to
sanctification
,
hee
doth
also
bring
to
mortification
,
the
second
step
wherunto
is
a
soft
and
tender
spirit
.
Lastly
,
The
fourth
helpe
to
sanctification
.
prayer
vnto
the
Lord
for
grace
,
is
a
notable
meanes
to
obtaine
it
.
For
,
as
the
Lord
[
](A04641-e15450-b)f
f
Psal.
105.
bringeth
the
wind
out
of
his
treasures
,
so
he
sendeth
downe
his
Spirit
,
and
euery
good
gift
of
the
same
from
heauenly
places
:
not
by
any
locall
mutation
,
as
though
the
third
person
in
the
Trinitie
did
come
from
his
throne
of
maiestie
;
but
by
a
supernatural
operation
and
working
in
the
hearts
of
the
Elect
;
the
will
of
the
Father
,
in
this
worke
,
goeth
first
,
the
wil
of
the
Sonne
followeth
that
,
and
the
will
of
the
Spirit
proceedeth
from
both
:
Non
tempore
sed
or
dine
.
and
therefore
,
seeing
grace
doth
thus
come
downe
from
heauen
,
as
the
winde
from
the
cloudes
,
wee
must
by
Petitions
send
vp
to
heauen
for
it
.
Vnto
this
our
Sauiour
Christ
doth
encourage
vs
when-as
hee
sayth
,
[
](A04641-e15480-b)g
g
Luk
11.13
.
Your
heauenly
father
wil
giue
his
Spirit
to
them
that
aske
him
.
But
,
will
some
obiect
and
say
,
Obiect
.
How
can
wee
pray
for
the
Spirit
while
we
want
it
;
when
as
wee
cannot
pray
aright
for
any
thing
,
vntill
Answer
1
wee
haue
the
Spirit
?
Whereunto
I
answer
;
First
,
it
must
bee
considered
,
vnto
whom
I
speake
,
to
wit
,
to
such
whom
the
Word
hath
preuailed
withall
,
to
bring
them
to
a
knowledge
of
the
want
of
grace
,
and
to
remorse
of
conscience
,
because
of
this
want
:
now
they
that
are
brought
thus
farre
,
they
are
disposed
to
pray
for
it
;
and
therefore
,
to
such
as
these
are
very
well
may
I
speake
,
as
the
Apostle
doth
concerning
Wisedom
.
[
](A04641-e15520-b)h
h
Iac.
1.5
.
If
any
man
lacke
[
that
is
,
feeles
the
lacke
of
]
wisedome
,
and
so
consequently
of
grace
,
let
him
aske
it
of
God
:
Yea
,
and
desire
God
to
giue
him
grace
to
call
for
it
aright
;
and
entreate
others
to
begge
the
same
thing
for
him
.
Againe
,
howsoeuer
we
cannot
Answer
2
pray
for
the
Spirit
,
vntill
we
haue
the
Spirit
,
yet
we
must
pray
for
it
,
that
we
may
ascertaine
our selues
,
that
we
are
in
the
way
to
attaine
it
:
for
one
of
the
first
steppes
to
grace
,
is
an
earnest
desire
to
bee
made
a
partner
of
grace
;
yea
such
a
desire
as
will
not
be
satisfied
vntill
it
hath
it
.
And
neuer
let
that
man
looke
to
bee
breathed
vpon
spiritually
,
that
hath
not
an
heart
to
send
vp
sighs
and
sutes
earnestly
to
the
God
of
heauen
for
his
holy
Spirit
.
As
Mariners
therefore
,
when
they
would
haue
a
prosperous
gale
to
driue
them
to
the
hauen
,
are
wont
to
say
,
Blowe
winde
,
blowe
winde
;
so
pray
thou
,
Blowe
Lord
,
breathe
Spirit
,
oh
breathe
some
heauenly
blastes
,
some
spirituall
motions
,
some
holy
inspirations
into
my
gracelesse
,
barren
and
empty
heart
.
And
let
that
be
thy
prayer
which
was
the
prayer
of
a
Christian
father
,
and
constant
Martyr
;
Cypr.
de
S.
sancto
,
folio
32.
Adesto
sancte
spiritus
,
sanctifica
templum
corporis
nostri
&
consecram
habitaculum
tuum
,
dignam
te
habitatore
,
domum
compone
,
adorna
thalamum
tuum
,
&
quietis
tuae
reclinatorium
circundae
varietatibus
virtutum
:
sterne
pauimenta
pigmentis
,
nite
at
mansio
tua
carbunculis
flammeis
,
&
gemmarum
splendorib
.
&c.
Come
thou
holy
Spirit
,
sanctifie
the
temple
of
my
body
and
soule
,
consecrate
it
as
an
habitation
for
thy selfe
,
make
it
an
house
fit
for
so
worthy
a
guest
to
lodge
in
,
beautifie
it
as
thy
chamber
,
beset
it
as
the
Cabin
of
thy
rest
round
about
with
the
variety
of
all
vertues
,
let
it
glister
as
thy
mansion
with
spirituall
carbuncles
,
and
with
the
splendor
of
heauenly
Pearles
:
cause
the
odours
of
thy
gracious
oyntments
to
perfume
it
within
,
and
so
regenerate
and
renue
my
heart
,
that
it
may
be
established
in
grace
for
euer
.
If
in
some
such
wise
as
this
thou
wilt
but
feruently
,
faithfully
and
feelingly
make
knowne
thy
requests
vnto
the
Lord
,
thou
shalt
finde
,
that
that
Spirit
which
descended
vpon
Christ
in
the
similitude
of
a
[
](A04641-e15610-b)i
i
Mat.
3.16
.
Doue
,
and
vpon
the
Apostles
in
the
likenesse
of
clouen
and
fiery
tongues
[
](A04641-e15630-b)k
k
Act.
2.3
at
the
feast
of
Pentecost
,
will
come
downe
vpon
thee
,
in
the
likenesse
of
a
mighty
wind
,
to
purge
and
purifie
thee
,
to
renue
and
sanctifie
thee
,
and
to
infuse
into
thee
innocencie
,
wisedome
,
zeale
,
faith
,
fear
,
loue
and
all
graces
in
measure
,
needful
for
thy
saluation
.
And
thus
(
Christian
Reader
)
haue
I
pointed
out
vnto
thee
,
the
helpes
which
may
further
thee
towards
the
attainment
of
sauing
grace
.
The
Word
must
be
attended
to
,
that
it
may
teach
thee
humilitie
;
humilitie
must
be
attained
vnto
,
that
(
out
of
an
acknowledgement
of
thine
own
vnworthinesse
and
vnholinesse
)
thy
heart
may
be
softned
:
and
a
soft
heart
must
be
endeuoured
,
for
that
out
of
a
broken
&
contrite
spirit
thou
maiest
earnestly
call
vpon
God
for
the
gales
and
graces
of
his
holy
Spirit
;
who
vpon
thy
praying
vnto
him
aright
,
hath
made
a
gracious
promise
,
freely
and
liberally
to
vouchsafe
them
vnto
thee
,
without
reproaching
thee
.
And
that
thou
maiest
be
perswaded
the
more
willingly
to
follow
this
direction
,
Motiues
to
stir
vp
to
the
carefull
vse
of
these
meanes
.
Motiue
1.
and
be
the
more
eagre
thus
in
the
pursuite
of
holinesse
,
doo
but
in
the
first
place
consider
the
consolation
that
these
graces
will
afford
a
man
in
the
time
of
affliction
and
triall
.
For
,
endeuourest
to
be
sanctified
.
Thinke
we
(
now
)
vpon
these
two
things
seriously
,
meditate
wee
vpon
them
carefully
,
and
let
them
be
as
two
goades
in
our
sides
,
to
make
vs
industrious
in
vsing
meanes
to
be
gracious
.
Would
wee
haue
a
comforter
in
the
times
of
heauinesse
?
would
we
be
partakers
of
euerlasting
happinesse
?
then
let
vs
(
as
we
haue
beene
exhorted
)
follow
the
rules
that
haue
beene
prescribed
vs
to
attaine
to
holinesse
,
that
the
blastes
of
heauen
may
inspire
grace
into
vs
.
Which
grace
the
Lord
grant
vs
for
his
mercies
sake
.
Sect.
5.
Vse
4.
Admonition
.
And
so
from
my
third
Vse
,
which
was
for
exhortation
,
I
proceede
to
a
fourth
;
which
is
the
last
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
,
haue
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
onely
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
them
[
](A04641-e15720-b)q
q
Isa.
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
(
for
[
](A04641-e15740-b)r
r
Ioh.
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
onely
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
vs
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
.
CHAP.
VI.
The
second
Doctrine
from
the
first
Part
of
the
Text
touching
the
inuincible
force
of
the
breath
of
the
Spirit
.
Sect.
1.
Doctr.
4.
The
work
of
sauing
grace
is
vnconquerable
.
THe
second
poynt
cometh
next
to
hand
,
which
may
be
propounded
in
these
tearmes
;
That
nothing
can
hinder
the
Lord
from
inspiring
with
his
Spirit
,
that
person
whom
hee
hath
decreed
sanctifying
grace
vnto
,
when
the
time
is
come
wherein
hee
hath
a
purpose
to
regenerate
him
.
Si
ventum
nemo
cohibet
quin
quo
vult
feratur
,
quaento
magis
spiritus
operationem
nulla
natura
leges
nulli
corporeae
generationis
sines
,
nulla
alia
huiusmodi
vis
possunt
cohibere
,
saith
Chrysostome
in
Ioh.
hom.
26.
The
Winde
bloweth
as
it
listeth
:
and
who
can
hinder
it
,
what
mortall
man
can
let
it
?
When
it
floweth
from
the
North
South-ward
,
from
the
South
North-ward
;
when
it
bloweth
from
East
to
West
,
from
West
to
East
,
what
mortall
power
can
cause
it
to
cease
?
What
humane
authoritie
can
command
it
to
turne
into
a
contrary
corner
?
Euen
so
when
the
gales
of
grace
beginne
to
blowe
vpon
this
man
,
that
woman
,
in
the
worke
of
regeneration
,
no
power
of
man
can
totally
frustrate
,
no
malice
of
hell
can
vtterly
make
void
this
worke
of
the
Spirit
.
Howbeit
the
cursed
spite
of
Satan
,
and
the
corrupted
will
of
man
,
haue
a
kinde
of
power
to
resist
:
yet
they
haue
no
might
to
ouercome
the
Lord
,
or
ouerthrow
the
efficacie
of
his
grace
,
so
as
to
make
him
cease
whether
hee
will
or
no
from
regenerating
the
creature
.
Let
this
be
taken
for
a
trueth
from
the
Lord
his
owne
mouth
;
[
](A04641-e15890-b)s
s
Ezec.
36
27
I
will
put
my
Spirit
into
you
,
and
will
make
you
to
walke
in
my
statutes
:
marke
it
well
,
I
will
.
Now
,
if
the
Lord
willeth
,
if
the
Lord
doth
any
thing
,
who
can
frustrate
his
will
,
who
can
hinder
his
worke
[
](A04641-e15930-b)t
t
Zanch.
2.
col.
146.
Deo
autem
aliquid
volente
,
&
faciente
,
quis
ne
illud
●at
impedire
potest
?
?
Wherewith
accordeth
that
of
the
Apostle
,
Rom.
9.
19.
Who
hath
resisted
his
will
?
And
our
Sauiour
Christ
speaking
of
his
sheepe
(
who
feed
and
abide
vpon
the
Plaines
where
the
wind
of
grace
hath
a
strong
gust
)
sayth
thus
,
[
](A04641-e15970-b)u
u
Ioh.
10.29
.
No
man
is
able
to
plucke
them
out
of
my
hands
.
Now
when
grace
is
wrought
in
our
hearts
,
then
may
we
be
said
to
be
put
into
Christ
his
hands
:
and
if
nothing
can
plucke
a
Christian
out
of
Christ
his
hands
,
[
](A04641-e15990-b)*
*
Domino
volenti
saluum
faecere
,
nullum
humanum
resistit
arbitrium
.
August
.
de
Cor.
et
Gra.
cap.
14.
Obiect
.
Luke
13.34
.
nothing
can
plucke
grace
out
of
a
Christians
heart
,
or
hinder
grace
when
the
Lord
breatheth
thereinto
.
But
against
this
truth
(
perhaps
)
will
som
obiect
that
exclamation
of
Christ
against
Ierusalem
:
O
Ierusalem
,
Ierusalem
,
how
often
would
I
haue
gathered
thee
together
,
as
a
hen
gathers
her
chickens
vnder
her
wings
,
and
ye
WOVLD
NOT.
From
which
words
happely
they
will
shape
an
exception
thus
;
The
wil
of
the
people
of
Ierusalem
did
so
strongly
resist
the
will
of
Christ
,
that
hee
could
not
conuert
them
,
as
his
will
was
:
therefore
the
worke
of
grace
which
GOD
willeth
to
a
soule
,
may
altogether
bee
frustrate
,
and
made
of
none
effect
;
and
so
that
can
be
no
good
diuinity
which
hath
now
beene
deliuered
.
Amsw
.
To
this
I
answer
,
by
a
dinstinction
:
The
will
of
God
is
two-fold
;
first
,
absolute
and
concealed
:
secondly
,
manifest
and
reuealed
.
His
absolute
&
concealed
will
whereby
he
doth
whatsoeuer
he
pleaseth
,
cannot
be
resisted
:
but
his
manifest
and
reuealed
will
,
layd
open
in
his
word
and
by
his
Ministers
,
that
hath
beene
,
is
,
and
will
bee
resisted
,
which
latter
is
meant
in
that
place
:
for
this
is
that
which
Christ
giueth
them
to
vnderstand
,
that
he
had
opened
his
reuealed
will
vnto
them
,
partly
,
by
his
owne
teaching
,
partly
,
by
the
preaching
of
his
Disciples
,
and
they
despised
it
,
abused
it
,
would
not
be
conuerted
by
it
;
and
not
that
his
absolute
will
was
to
conuert
them
,
but
that
the
corrupt
resistance
of
their
vnregenerate
will
did
altogether
nullifie
and
make
voyde
the
same
:
and
therefore
,
whosoeuer
shall
obiect
that
place
against
this
poynt
,
doeth
wrest
that
Scripture
,
and
wrong
this
truth
,
that
The
work
of
Regeneration
is
inuincible
,
vnconquerable
.
Sect.
2.
Vse
1.
Terror
to
those
that
oppose
grace
in
others
.
This
poynt
cannot
be
more
fitly
applied
(
in
the
first
place
)
then
as
a
thunderbolt
of
terrour
,
to
those
that
goe
a-about
to
hinder
the
current
of
grace
in
their
brethren
;
and
who
by
all
means
possible
seek
to
discourage
them
,
when
they
are
setting
their
faces
towards
the
kingdome
of
heauen
.
It
was
the
portion
of
the
Israelites
,
as
they
were
iourneying
towards
that
promised
earthly
Canaan
,
to
meet
with
many
enemies
,
open
,
and
secret
,
who
endeauoured
to
stop
them
,
and
stay
them
from
coming
thither
:
but
all
was
in
vaine
;
thither
they
came
at
the
last
,
and
in
Gods
due
season
,
there
as
many
of
them
arriued
as
God
had
purposed
to
bring
thither
.
It
fareth
iust
so
with
the
Israel
of
God
in
these
dayes
:
when
the
blasts
of
grace
are
blowing
them
forward
to
the
heauenly
Canaan
which
is
aboue
,
what
opposition
shall
they
meet
withall
?
not
onely
from
natiue
corruption
within
them
,
not
only
from
the
violence
of
professed
enemies
to
the
truth
,
without
them
;
but
also
they
of
their
owne
houshold
will
lift
vp
the
heele
against
them
,
the
husband
resisting
the
work
of
grace
in
the
wife
,
the
wife
in
the
husband
,
the
parent
resisting
the
work
of
grace
in
the
childe
,
the
maister
in
the
seruant
,
one
brother
and
sister
in
another
,
one
seruant
&
neighbor
in
another
,
and
that
somtimes
by
flattery
,
&
faire
speeches
,
somtimes
by
threats
&
menaces
,
somtimes
teousnesse
and
holinesse
?
Thinkest
thou
,
that
thou
shalt
euer
preuaile
to
cause
those
to
forsake
their
good
beginnings
in
Christianitie
,
for
whom
the
Lord
hath
broken
in
sunder
the
cords
of
Satan
and
iniquitie
?
If
thou
so
imaginest
,
thou
art
much
mistaken
:
thou
shalt
neuer
be
able
to
bring
those
whom
the
Sonne
hath
made
free
indeede
,
into
bondage
againe
,
though
thou
temptest
and
striuest
vntill
thy
heart
ake
againe
.
Thou
maiest
peraduenture
be
a
stumbling
blocke
vnto
them
;
and
partly
,
by
authoritie
,
partly
,
by
austerity
,
partly
,
by
flattery
,
thou
mayest
bee
an
occasion
vnto
them
of
trippes
and
foiles
(
that
thou
mayest
laugh
at
them
for
the
same
,
and
bring
religion
vpon
the
Stage
to
scoffe
at
it
)
:
but
,
who
shall
haue
the
worst
of
it
at
the
end
thinkest
thou
?
either
thou
,
or
they
?
Not
thou
?
Yes
thou
shalt
.
For
the
Lord
will
correct
them
with
the
prickes
of
conscience
,
that
they
may
renue
their
repentance
for
their
foyles
which
thou
hast
caused
,
and
that
they
may
rise
againe
(
because
Gods
work
is
vnchangeable
)
but
thou
(
vnlesse
the
Lord
be
the
more
mercifull
)
shalt
bee
reserued
for
a
future
iudgement
,
euen
that
iudgement
which
shall
light
vpon
the
pates
of
them
by
whom
offences
come
;
which
,
what
it
is
,
let
Christ
him selfe
tell
thee
.
[
](A04641-e16110-b)x
x
Mat.
18.6
He
that
offendeth
one
of
these
little
ones
,
better
were
it
for
him
if
a
mill-stone
were
hanged
about
his
necke
,
and
hee
cast
into
the
midst
of
the
Sea
.
Is
any
one
therefore
that
liueth
in
the
same
towne
with
thee
,
that
lieth
in
the
same
bed
,
that
feedes
at
the
same
board
,
that
harboureth
in
the
same
house
with
thee
,
but
a
little
one
of
Christ
,
beginning
now
to
steppe
into
the
profession
of
religion
,
beginning
to
heare
Sermons
more
carefully
,
to
reade
the
Scriptures
more
diligently
,
to
pray
more
often
,
to
frequent
the
company
of
the
faithfull
,
to
forsake
the
societie
of
the
wicked
,
to
affect
and
seeke
after
the
best
things
(
whereas
formerly
he
had
no
loue
to
them
,
no
delight
in
them
)
Woe
to
thee
,
and
a
thousand
woes
,
if
thou
goest
about
any
way
,
either
by
faire
meanes
,
or
foule
,
to
dishearten
or
seduce
that
person
,
thou
wilt
one
day
curse
the
time
that
euer
thou
didst
it
.
Oh
that
this
could
sinke
into
the
thoughts
of
those
wicked
parents
,
gracelesse
maisters
,
irreligious
husbands
,
that
deny
their
wiues
,
their
children
,
their
seruants
,
that
time
and
liberty
for
hearing
the
Word
,
for
praier
to
God
,
for
sanctifying
the
Saboth
,
and
such
like
holy
Exercises
which
God
doth
require
,
and
they
doe
desire
.
Oh
that
it
could
but
settle
in
the
meditations
of
those
gouernours
,
which
abuse
their
authoritie
,
to
the
praise
of
them
that
doe
ill
,
to
the
discouragement
of
them
that
doe
well
.
And
I
could
heartily
wish
it
might
effectually
worke
vpon
the
conscience
of
euery
childe
of
Belial
,
that
scoffeth
at
,
that
raileth
vpon
,
that
setteth
against
,
that
seeketh
to
seduce
any
one
,
in
whom
the
fruits
of
grace
haue
appeared
already
,
or
now
at
length
beginne
to
appeare
.
Poore
soules
,
they
know
not
what
they
doe
;
foolish
persons
,
they
goe
about
one
of
the
vainest
and
vilest
things
that
can
bee
;
and
the
greatest
fruit
they
shall
reape
of
this
endeuour
,
is
but
wrath
piled
vp
for
themselues
against
the
day
of
wrath
.
Howsoeuer
they
may
be
snares
to
hypocrites
,
who
were
neuer
sound
at
the
core
,
to
seduce
them
,
and
make
them
appeare
in
their
colours
(
the
bloud
of
which
hypocrites
also
shall
be
required
at
their
hands
)
yet
such
as
are
rightly
sanctified
,
and
soundly
illuminated
,
shall
they
neuer
be
able
to
plucke
out
of
the
hands
of
Christ
.
Now
tell
mee
,
thou
Doeg
,
thou
Rabsh●kah
,
thou
Ismael
,
thou
Saul
,
thou
Herod
,
thou
Fox
;
is
it
not
a
vanitie
of
vanities
,
a
franticke
madnes
to
set
against
the
Lords
worke
in
his
owne
children
;
when
thou
mayest
as
soone
pull
the
Sunne
out
of
the
firmament
,
as
grace
out
of
their
hearts
,
and
commaund
the
winde
to
cease
blowing
in
the
aire
,
as
the
Lord
to
cease
breathing
in
the
soule
which
hee
hath
a
purpose
to
saue
?
Whosoeuer
thou
beest
then
that
hast
done
the
Diuell
seruice
in
this
kinde
,
be
amazed
at
thy
folly
,
be
humbled
for
thy
vanitie
,
and
learne
to
take
heed
of
this
Satanicall
art
of
opposing
:
or
else
,
as
now
the
word
of
terrour
doth
meete
with
thee
;
so
at
the
last
,
the
thunder-bolts
of
vengeance
shall
seize
vpon
thee
,
to
thine
euerlasting
ouerthrow
and
confusion
.
Sect.
3.
Vse
2.
Comfort
to
the
faithfull
.
Secondly
,
here
is
a
ground
of
comfort
,
to
those
that
are
Saints
by
calling
;
and
as
to
all
of
them
in
generall
,
so
especially
to
those
in
whom
the
inspirations
of
grace
haue
lately
breathed
:
and
to
them
doe
I
principally
intend
this
,
First
,
to
weake
Christians
.
because
they
haue
the
greatest
need
of
it
,
being
not
so
well
able
to
defend
themselues
(
by
reason
of
their
infancy
in
grace
)
as
stronger
Christians
are
,
when
they
meet
with
such
temptations
,
as
they
are
vsually
set
vpon
with
at
their
first
conuersion
.
I
am
not
ignorant
,
how
that
in
the
first
worke
of
humiliation
,
after
the
slauish
terrors
and
feares
of
hell
and
torment
are
past
(
which
are
as
it
were
a
preparatiue
to
true
sorrow
in
the
Elect
,
howsoeuer
they
are
otherwise
to
the
reprobate
)
when
I
say
they
are
past
,
and
that
same
grace
of
filial
feare
comes
in
,
and
when
the
Spirit
of
God
,
by
the
means
of
the
Law
,
layeth
open
to
the
vnderstanding
,
what
sinne
is
in
its
[
](A04641-e16230-b)*
*
A
reprobate
may
see
sin
in
the
effect
of
it
,
which
is
punishment
,
as
Ahab
did
:
but
onely
a
true
penitent
beholdes
it
in
the
nature
of
it
,
that
is
,
as
it
is
an
anomy
to
the
Lawe
of
a
louing
God
nature
,
as
well
as
in
its
effect
(
to
wit
)
a
breach
of
the
righteous
Law
of
a
gracious
God
,
and
hath
caused
him
more
to
sorrow
for
sinne
as
it
is
sinne
,
then
for
sinne
as
it
procureth
punishment
:
I
meane
more
,
because
he
hath
grieued
so
mercifull
a
Father
,
then
because
hee
hath
deserued
hell
torment
;
and
so
consequently
hath
brought
him
earnestly
to
desire
strength
against
his
corruptions
(
as
,
godly
sorrow
and
an
hearty
desire
to
forsake
sinne
goe
together
.
)
When
(
I
say
)
the
spirituall
yongling
is
brought
thus
farre
,
then
comes
Satan
vpon
him
(
as
with
many
other
)
so
with
this
temptation
,
of
buzzing
into
his
eare
an
impossibility
of
euer
getting
victory
ouer
his
lusts
,
&
strength
to
walke
with
God
.
Thou
shalt
neuer
ouercome
thy
corruptions
(
saith
he
)
thou
shalt
neuer
attaine
vnto
that
faith
,
zeale
,
loue
,
vnto
that
measure
of
holy
care
to
walk
in
an
holy
course
,
that
thou
dost
desire
,
and
therefore
it
is
in
vaine
for
thee
to
grieue
so
much
it
is
to
no
purpose
for
thee
to
striue
so
much
,
thou
shalt
fall
to
thy
old
secure
biasse
againe
;
and
though
now
a
passionate
and
melancholy
fit
hath
possessed
thee
,
thou
shalt
growe
to
be
as
secure
and
hard-hearted
as
euer
thou
wert
before
.
Thou
canst
not
shift
it
.
Seest
thou
not
thine
owne
deceitfull
heart
against
thee
?
seest
thou
not
the
world
against
thee
?
seest
thou
not
thy
wife
,
thy
husband
,
thy
parents
,
thy
maister
,
thy
brethren
,
sisters
,
fellow
seruants
,
friends
,
enemies
,
and
all
in
the
way
to
hinder
thee
?
how
canst
thou
possibly
get
grace
then
,
or
keepe
it
when
thou
hast
it
?
Whereupon
the
poore
Christian
(
being
but
a
weakeling
,
and
too
ready
to
entertaine
any
hard
conceit
against
himselfe
)
beginneth
to
droupe
,
doubt
and
wauer
,
and
in
a
manner
to
subscribe
to
the
temptation
:
by
which
meanes
the
poore
soule
is
brought
into
such
a
labyrinth
of
distresse
,
that
it
knoweth
not
which
way
to
turne
it selfe
for
ease
and
comfort
,
nor
what
to
doe
to
ridde
it selfe
out
of
this
perplexitie
.
As
an
helpe
therefore
in
these
streights
let
this
doctrine
be
thought
vpon
by
the
fainting
soule
:
&
let
it
take
occasion
from
the
same
to
accheere
it selfe
,
as
well
it
may
,
hauing
right
so
to
doe
.
Consider
therefore
(
thou
honest
heart
)
that
Gods
graces
are
vnchangeable
,
his
worke
of
Regeneration
is
inuincible
:
and
where
he
beginneth
to
breathe
,
he
will
breathe
though
the
while
world
say
nay
to
it
;
though
all
the
powers
of
darkenesse
set
against
it
.
Doth
the
diuell
tell
thee
thou
shalt
neuer
get
victorie
ouer
thy
corruptions
;
neuer
be
better
then
thou
hast
beene
;
neuer
walke
better
then
thou
hast
done
?
Beleeue
him
not
:
he
hath
been
a
liar
from
the
beginning
,
and
so
he
is
stil
.
I
yield
indeed
thou
hast
a
corrupt
and
deceitful
hart
that
may
easily
out-reach
thee
,
and
ouer-reach
thee
;
and
peradventure
thou
mayest
be
troubled
with
a
bad
yoakefellow
,
and
the
most
of
thy
kindred
in
the
flesh
may
be
but
men
of
the
flesh
,
and
carnall
persons
and
canst
looke
for
no
encouragement
,
but
rather
discouragement
from
them
:
if
thou
beest
in
the
condition
of
a
childe
happely
thy
father
may
be
against
thee
,
or
thy
mother
,
or
both
;
if
in
the
state
of
a
seruant
,
thy
maister
and
gouernor
;
and
thou
shalt
haue
many
snares
layd
in
the
way
to
catch
thee
,
many
blocks
to
offend
thee
:
I
grant
all
this
is
true
,
and
may
be
true
.
But
what
of
all
this
?
wilt
thou
beleeue
,
that
because
of
these
rubbes
and
obstacles
,
the
Lord
must
needes
leaue
halfe
or
the
greatest
part
of
his
worke
vndone
in
thee
?
It
is
the
Lords
worke
to
illuminate
,
to
inspire
,
to
sanctifie
,
and
nothing
can
make
him
giue
ouer
:
let
the
Diuell
roare
,
let
the
flesh
rebell
,
let
Rabshekah
reuile
,
let
the
world
entice
,
let
friends
flatter
,
let
enemies
oppose
(
be
thou
but
watchful
and
stand
wisely
vpon
thy
guard
)
they
cannot
,
they
shal
not
frustrate
nor
nullifie
the
breathing
of
the
holy
Ghost
in
thee
.
Wherefore
,
so
long
as
thou
hast
this
for
thy
refuge
,
yielde
not
to
the
tempter
;
but
let
it
be
thy
comfort
,
thy
crowne
,
thy
reioycing
,
maugre
all
the
malicious
suggestions
that
Sathan
seeketh
to
disquiet
thy
poore
soule
withall
.
Thou
shalt
get
victory
ouer
thy
lusts
,
be
they
neuer
so
strong
:
thou
shalt
walke
in
the
wayes
of
new
obedience
,
by
the
grace
of
GOD
enabling
thee
,
though
they
be
neuer
so
difficult
.
Tell
me
,
Is
not
the
want
of
grace
,
the
chiefe
thing
which
thou
bewailest
?
Is
not
the
possession
of
grace
the
principall
treasure
which
thou
desirest
?
I
know
it
is
,
if
thou
beest
a
true
Christian
:
why
,
this
is
an
euidence
that
God
hath
begunne
to
blow
vpon
thee
,
and
he
will
perfect
his
owne
work
in
thee
,
and
nothing
shall
command
him
to
stay
inspiring
,
no
more
then
thou
thy selfe
canst
command
the
wind
to
leaue
blowing
,
when
it
maketh
a
sound
in
the
aire
.
Wherefore
be
of
good
comfort
,
and
take
heart
vnto
thee
,
and
answere
the
Diuell
with
this
weapon
,
whensoeuer
with
this
assault
hee
shall
seeke
to
molest
thee
.
Againe
,
2.
Comfort
and
incoragement
to
a
stronger
Christian
as
the
weak
may
fetch
comfort
from
hence
,
so
this
may
bee
propounded
to
the
refreshment
and
encouragement
of
the
stronger
sort
of
Christians
;
the
worke
of
sanctification
is
vnconquerable
,
nothing
shall
frustrate
it
,
&
thou
that
hast
been
trained
vp
in
the
Schoole
of
Christ
,
and
in
the
trade
of
Christianitie
a
long
time
knowest
this
,
and
hast
prooued
it
by
experience
,
diuers
and
sundry
wayes
,
at
diuers
and
sundry
times
:
well
,
vse
the
meditation
of
this
matter
as
a
sword
and
buckler
in
the
times
of
thy
temptation
(
for
such
times
thou
shalt
see
;
euen
Paul
himselfe
must
haue
a
[
](A04641-e16320-b)y
y
1.
Cor.
12
7.
pricke
in
the
flesh
to
buffet
him
:
)
and
not
onely
so
,
but
ioy
in
the
Pearle
which
thou
hast
found
.
And
seeing
thou
hast
so
long
a
time
beene
baptized
with
the
holy
Ghost
(
which
Hell
it selfe
cannot
vndoe
againe
,
)
doe
as
the
[
](A04641-e16340-b)z
z
Acts
8.39
.
Eunuch
did
whom
Philip
baptized
,
driue
forward
the
Chariot
of
thy
godly
life
cheerefully
,
and
goe
forward
in
thy
way
reioycing
,
vntill
thou
commest
to
a
perfect
age
in
Christ
Iesus
.
Let
this
suffice
for
the
first
part
of
the
Text.
CHAP.
VII
.
The
words
of
the
second
part
of
the
Text
interpreted
,
and
the
heads
of
the
Doctrines
briefly
propounded
.
Sect.
1.
I
Passe
on
now
to
the
second
part
of
the
Text
,
which
treateth
of
the
sense
and
feeling
that
accompanieth
the
worke
of
Regeneration
in
the
regenerate
,
set
downe
in
these
words
;
And
thou
hearest
the
sound
thereof
:
Interpretation
.
so
is
euery
one
that
is
borne
of
the
Spirit
.
[
](A04641-e16440-b)a
a
Tolet.
ad
locum
.
Some
heere
by
the
sound
of
the
Winde
vnderstand
the
voyce
of
the
Spirit
of
God
in
the
Scriptures
;
so
that
though
the
holy
Ghost
bee
inuisible
,
in
regard
of
his
substance
,
yet
hee
is
to
bee
heard
speaking
in
the
written
Word
:
and
the
same
Author
saith
,
it
is
euen
so
with
those
that
are
borne
of
the
Spirit
;
the
things
that
are
within
them
,
as
their
thoughts
,
motions
,
purposes
,
desires
cannot
be
seene
with
the
eye
,
yet
the
fruits
of
their
vertues
may
be
heard
of
amongst
the
children
of
men
,
and
their
gracious
and
holesome
speeches
.
But
this
cannot
be
the
meaning
;
because
(
as
hath
beene
shewed
before
)
by
Winde
cannot
bee
vnderstood
the
person
of
the
holy
Ghost
:
and
so
the
comparison
can
not
bee
betwixt
the
Spirit
,
and
those
that
are
borne
of
the
Spirit
,
;
but
betwixt
the
Winde
,
and
those
that
are
borne
of
the
Spirit
.
Following
therefore
still
the
Metaphor
of
Winde
,
I
fall
to
expound
the
wordes
thus
:
[
And
thou
]
that
is
,
thou
Nicodemus
,
thou
that
art
so
ignorant
in
the
mystery
of
regeneration
[
hearest
the
sound
thereof
]
that
is
,
the
noyse
or
sound
of
the
winde
when
it
bloweth
in
the
aire
:
This
sound
thou
hearest
with
thy
eares
,
though
thou
canst
not
see
it
with
thine
eyes
,
and
so
commest
to
know
there
is
winde
.
[
So
is
euerie
one
that
is
borne
of
the
Spirit
.
]
.i.
So
standeth
the
case
with
them
that
are
regenerate
,
in
regard
of
the
worke
of
the
Spirit
in
them
:
though
it
can
not
be
seene
and
comprehended
with
the
eye
of
carnall
reason
,
yet
the
spirituall
sound
that
it
maketh
,
and
sense
that
it
worketh
inwardly
in
the
soule
of
the
regenerate
,
doth
giue
testimony
of
the
breathing
of
it
.
Sect.
2.
The
reason
of
the
interpretation
.
That
this
is
the
meaning
,
it
is
plain
,
because
it
agreeth
with
the
scope
of
this
dialogue
betwixt
Christ
and
Nicodemus
.
For
Nicodemus
maruelling
how
it
could
possibly
be
true
,
That
a
man
should
be
borne
againe
;
our
Sauiour
bids
him
leaue
wondering
at
it
:
for
though
by
his
fleshly
reason
hee
could
not
see
a
possibilitie
of
the
new
birth
;
yet
such
a
birth
there
is
;
perceiued
too
by
the
effect
of
the
Spirit
inwardly
working
in
those
that
haue
it
,
euen
as
the
winde
is
knowne
to
bee
,
by
the
sound
it
maketh
in
our
eares
,
though
the
substance
of
it
cannot
be
seen
with
our
eyes
.
The
wordes
thus
explained
,
are
a
foundation
for
foure
principles
of
positiue
Diuinitie
.
1.
That
to
the
eye
of
Reason
,
the
worke
of
the
Spirit
,
and
the
doctrine
of
the
new
birth
,
is
inuisible
.
2.
Where
the
Spirit
breatheth
and
regenerateth
,
there
is
a
sense
and
feeling
of
it
.
is
(
I
say
)
no
matter
of
corruption
in
it
,
in
respect
of
its
owne
nature
:
wherefore
,
it
being
so
pure
in
it selfe
,
it
cannot
bee
comprehended
by
a
capacitie
and
vnderstanding
so
grosse
,
as
the
carnall
mans
is
.
Reason
2.
Secondly
,
the
winde
can
not
bee
seene
,
because
it
is
not
capable
of
colour
.
For
colour
being
the
obiect
of
sight
,
things
onely
are
seene
by
their
colours
:
so
the
winde
of
grace
cannot
be
seene
by
a
carnall
man
,
the
doctrine
of
the
breath
of
it
seemeth
strange
to
him
,
because
to
his
reason
there
is
no
pleasant
nor
beautifull
colour
in
it
:
he
beholdeth
more
lustre
and
splendour
,
more
beauty
,
more
cause
of
contentment
in
riches
,
honours
,
preferments
,
parentage
,
yea
in
his
bestial
and
Belial-like
lusts
,
then
in
the
things
of
the
Spirit
of
God
:
and
hence
it
comes
to
passe
that
hee
is
so
blinde
in
the
matters
of
heauen
.
Reason
3.
To
these
two
I
may
adde
a
third
:
that
light
which
should
help
the
iudgement
to
apprehend
the
things
of
God
was
extinguished
by
the
fall
of
our
first
parents
;
vntill
which
bee
restored
againe
,
there
can
be
no
conceiuing
the
mystery
of
Regeneration
.
But
so
long
as
a
man
is
naturall
,
that
light
is
not
restored
:
and
therefore
no
maruell
,
if
the
point
of
Regeneration
bee
a
darke
sentence
and
riddle
vnto
him
.
For
a
man
,
to
the
end
hee
may
see
things
,
must
not
onely
haue
the
power
or
vertue
of
seeing
,
in
the
sensitiue
soule
,
and
eies
as
fit
organs
and
instruments
,
for
that
seeing
sense
to
vse
in
the
apprehension
of
colours
;
but
there
must
be
light
in
the
aire
,
either
by
means
of
the
Sun
,
or
a
candle
or
fire
.
Which
light
if
it
be
wanting
all
things
are
inuisible
to
the
creature
,
though
it
hath
both
the
sense
of
seeing
,
and
eies
to
see
withall
:
so
in
like
manner
though
there
be
(
as
there
is
)
in
the
vnregenerate
person
a
faculty
and
power
to
vnderstand
(
because
he
hath
a
reasonable
soule
,
and
differeth
from
brute
creatures
)
and
eyes
to
execute
that
facultie
;
that
is
,
the
act
of
vnderstanding
because
he
hath
a
mind
in
that
soule
:
yet
the
light
of
Gods
Image
is
wanting
,
which
Adam
lost
;
by
the
meanes
whereof
hee
must
see
into
heauenly
mysteries
;
and
so
long
as
that
is
wanting
,
he
must
needes
be
vnable
altogether
to
diue
into
matters
of
that
nature
.
Sect.
2.
Vse
1.
The
meditation
of
this
truth
ought
(
first
of
all
)
to
be
a
Motiue
vnto
the
regenerate
,
to
pitty
the
miserable
and
wretched
estate
of
all
carnall
and
vnregenerate
persons
.
For
(
alas
blinde
creatures
)
the
Doctrine
of
the
winde
of
grace
,
the
manner
of
the
worke
of
grace
is
a
riddle
vnto
them
:
their
mind
is
so
blinded
,
their
vnderstanding
is
so
darkened
,
that
such
Principles
as
these
are
Greeke
and
Hebrew
vnto
them
.
Yea
,
let
the
confluence
of
naturall
,
morall
,
and
artificiall
gifts
meet
together
in
them
to
conspire
their
perfection
;
let
the
motions
of
the
celestial
sphears
,
the
course
of
the
Sunne
and
Moone
,
the
influence
of
the
Starres
,
the
nature
of
beasts
,
the
property
of
birds
,
the
qualitie
of
trees
,
the
vertue
of
hearbs
and
plants
of
the
earth
,
be
neuer
so
visible
vnto
them
,
neuer
so
well
knowne
of
them
,
by
their
study
and
industrie
,
in
searching
into
the
secrets
of
Nature
;
Yea
,
let
them
haue
a
speculatiue
sight
of
many
things
,
which
the
Scripture
openeth
and
reuealeth
:
yet
,
so
long
as
they
are
but
carnall
,
the
Doctrine
of
the
winde
of
Grace
,
will
be
strange
to
them
;
yea
,
though
they
can
talke
and
preach
of
it
;
and
the
efficacie
of
the
work
of
grace
altogether
mystical
,
and
aenigmaticall
vnto
them
;
no
more
by
the
wisedome
which
they
haue
to
bee
perceiued
,
then
the
winde
,
which
is
so
thin
a
substance
,
so
vncolourable
a
creature
to
be
visibly
looked
vpon
&
apparent
to
the
eye
of
the
body
.
And
is
not
this
a
pittifull
thing
,
a
thing
to
be
lamented
,
a
case
to
be
pittied
?
Oh
Christians
,
pitty
them
:
you
that
haue
any
knowledge
of
the
Lord
Iesus
,
mourne
for
them
.
Out
of
question
,
it
went
to
the
heart
of
Christ
Iesus
,
to
consider
the
grosse
blindnesse
of
Nicodemus
;
that
a
Maister
in
Israel
,
a
man
of
note
and
reckoning
amongest
the
people
,
that
such
an
one
as
Nicodemus
was
(
who
had
read
,
or
should
haue
read
what
the
Scripture
sheweth
in
the
writings
of
[
](A04641-e16790-b)g
g
Psa.
51.7
Dauid
,
[
](A04641-e16810-b)h
h
Ezek.
11
19.
Chap.
36.25
.
Ezekiel
,
[
](A04641-e16830-b)i
i
Zac.
13.1
Zacharie
&
the
rest
of
the
Prophets
concerning
the
force
of
corruption
,
the
fruit
of
conuersion
,
the
power
of
sanctification
)
that
such
an
one
(
I
say
)
as
had
Moses
and
the
Prophets
to
informe
him
in
these
matters
,
should
be
so
ignorant
,
so
vnlearned
in
the
poynt
of
Regeneration
,
that
he
could
not
see
a
possibility
of
being
born
againe
.
This
(
no
doubt
)
moued
our
Sauiour
much
to
compassionate
his
condition
:
for
so
much
[
](A04641-e16890-b)k
k
Chemn
.
in
Harm
.
357.
one
affirmes
of
Christ
in
expounding
the
tenth
verse
of
this
Chapter
,
Art
thou
a
maister
in
Israel
,
and
knowest
not
this
?
Which
words
(
saith
that
Author
)
are
not
spoken
by
Christ
,
so
much
to
vpbraid
him
for
his
ignorance
as
to
pitty
his
blindenesse
.
Now
,
did
the
Lord
Christ
thus
?
Let
the
same
minde
be
in
vs
that
was
in
Christ
Iesus
:
and
that
such
a
number
should
walke
in
the
valley
of
darkenesse
;
and
should
be
so
ignorant
in
this
great
mystery
in
these
Halcyon
dayes
of
Light
and
Grace
,
when
the
point
of
regeneration
is
so
opened
and
insisted
vpon
;
and
should
be
so
vnacquainted
with
it
as
if
they
had
neuer
heard
it
discoursed
vpon
all
their
liues
;
&
that
they
who
are
able
to
talk
of
it
should
be
no
better
practicioners
of
the
fruits
of
it
(
nay
,
bee
wholly
to
seeke
in
the
power
of
it
,
notwithstanding
their
historicall
knowledge
of
it
;
)
let
it
mooue
our
hearts
,
pearce
our
soules
,
and
stirre
vp
in
vs
a
pittying
affection
to
their
ignorant
condition
:
and
the
rather
too
,
because
such
simple
soules
(
hauing
nothing
else
but
the
corrupted
eye
of
carnall
reason
to
looke
vpon
spirituall
things
withall
)
abuse
holy
treasures
,
are
in
a
miserable
case
,
and
neither
see
it
nor
bewayle
it
.
Sect.
3.
Vse
2.
Admonition
.
Secondly
,
is
the
worke
of
Sanctification
,
and
the
doctrine
thereof
inuisible
to
the
naturall
man
?
let
this
serue
as
a
caueat
vnto
vs
,
to
take
heede
that
we
do
not
fadome
the
counsels
of
God
made
known
in
his
word
,
by
the
measure
of
our
owne
wisedome
;
and
that
we
measure
not
that
which
is
spoken
of
the
Spirits
working
,
by
the
rule
of
our
carnall
reason
.
For
if
wee
doe
,
it
will
proue
a
rule
that
will
mis-leade
vs
,
it
will
be
an
eye
that
will
deceiue
vs
.
If
wee
search
into
the
nature
of
the
breathings
of
Grace
,
with
such
a
light
as
that
is
,
wee
shall
but
seeke
in
the
darke
;
and
,
like
the
Sodomites
at
Lots
doore
,
groape
,
and
not
finde
.
Let
our
reason
therefore
stoope
to
Gods
rule
,
and
our
wisedome
submit
it selfe
to
his
word
,
euen
against
reason
;
that
so
being
content
to
deny
our
owne
reason
in
the
point
of
Regeneration
,
wee
may
both
speculatiuely
vnderstand
it
in
the
doctrine
,
and
experimentally
see
it
in
the
working
.
But
alas
,
alas
,
this
lesson
lacketh
Schollers
,
this
admonition
is
not
hearkened
vnto
,
and
yet
neuer
more
neede
of
vrging
it
then
in
these
dayes
;
the
visible
Church
of
Christ
it selfe
being
so
full
of
such
persons
,
as
wil
bring
all
Diuinity
to
their
owne
scantling
,
and
with
incredulous
[
](A04641-e16970-b)l
l
Iohn
20.
Thomas
wil
beleeue
no
more
then
they
see
,
and
wil
yield
to
no
more
then
they
can
haue
reason
for
:
and
if
anything
be
told
them
or
taught
them
,
which
natural
iudgement
doth
not
like
of
,
it
must
be
cashiered
by
them
as
false
doctrine
.
Tell
them
of
spirituall
purification
,
of
sound
humiliation
,
of
forsaking
all
sinne
,
of
embracing
all
vertue
in
the
worke
of
Regeneration
;
it
is
more
then
needes
(
say
they
)
I
will
beleeue
my selfe
,
I
will
yielde
to
neuer
a
babbling
Preacher
of
them
all
.
Wilt
thou
beleeue
thy selfe
?
doe
so
if
thou
thinkest
good
;
but
in
the
meane
while
,
I
must
tell
thee
the
mischiefe
of
it
:
If
the
blinde
leade
the
blinde
,
both
fall
into
the
ditch
.
If
thy
blinde
reason
leadeth
thee
blindfolded
from
the
truth
of
the
Scriptures
,
because
they
are
repugnant
to
the
wisedome
of
the
flesh
,
thou
shalt
be
taken
in
thine
owne
craftinesse
,
and
bee
in
the
pit
ere
thou
art
aware
:
and
if
thou
wilt
needes
beleeue
thine
owne
light
before
Gods
light
,
thou
art
worthy
to
reape
the
fruits
of
thy
foolishnesse
.
Touching
the
mystery
of
Regeneration
,
thou
hast
many
Treatises
extant
,
thou
hearest
many
sermons
preached
.
The
breathings
of
grace
in
the
worke
of
Sanctification
(
thou
seest
)
is
the
subiect
of
this
Treatise
:
something
concerning
it
haue
I
already
spoken
,
and
CHAP.
IX
.
The
second
Doctrine
handled
,
from
the
second
part
of
the
Text.
Sect.
1.
Doctr.
6.
To
the
regenerate
the
worke
of
grace
is
not
insensible
.
HAuing
,
in
the
former
Chapter
,
handled
the
first
poynt
,
In
this
I
come
to
deale
with
the
next
,
which
is
the
most
coessentiall
with
the
Text
,
aboue
all
the
rest
,
and
thus
it
standeth
;
That
howsoeuer
to
the
eye
of
Reason
,
the
worke
of
Grace
be
inuisible
,
yet
in
the
soule
of
a
regenerate
man
there
is
a
sense
and
feeling
of
it
.
Our
Sauiour
Christ
telleth
Nicodemus
heere
,
that
it
is
with
the
breathing
of
grace
in
the
heart
,
as
it
is
with
the
blowing
of
the
winde
in
the
ayre
;
and
though
the
substance
of
it
cannot
be
seene
with
the
eye
,
yet
the
sound
of
it
is
heard
with
the
eare
:
euen
so
,
though
mans
wisedome
as
it
is
carnall
,
can
not
conceiue
the
mysterie
of
Regeneration
;
yet
the
worke
it selfe
is
perceiued
and
felt
by
the
regenerate
person
,
by
the
effects
it
produceth
and
the
spirituall
sound
it
maketh
in
the
soule
.
In
the
handling
of
this
point
,
I
will
follow
this
methode
:
first
,
I
wil
proue
it
from
Scripture
and
Reason
;
secondly
,
I
will
shew
what
this
sense
and
feeling
is
;
thirdly
,
I
will
shew
how
it
is
wrought
;
and
lastly
,
make
some
Vses
of
it
.
1.
The
doctrine
proued
.
For
the
first
thing
,
the
poynt
is
easily
confirmed
from
examples
in
the
Word
.
In
how
many
places
of
the
Psalmes
doth
Dauid
speake
of
the
ioy
and
gladnesse
,
of
the
satisfaction
and
fulnes
that
God
did
put
into
his
hart
!
as
Psal.
4.7
.
Thou
hast
put
gladnesse
in
my
heart
,
more
then
in
the
time
that
their
corne
and
their
wine
increased
,
And
Psa.
17.15
.
I
shall
be
satisfied
,
when
I
awake
,
with
thy
likenesse
:
Now
can
a
man
haue
ioy
of
heart
,
and
satisfaction
with
the
brightnesse
of
Gods
gracious
countenance
,
and
haue
no
feeling
of
it
.
And
what
saith
the
same
Prophet
in
an
other
place
,
[
](A04641-e17160-b)n
n
Psal.
25.23
.
where
speaking
of
the
righteous
man
that
feareth
the
Lord
he
saith
;
His
soule
shall
dwel
at
ease
:
or
as
the
Originall
hath
it
,
Shall
lodge
in
goodnesse
.
Now
,
can
a
man
lodge
in
a
sent
to
and
obey
those
heauenly
motions
.
3
Working
grace
,
is
an
actuall
renewing
and
changing
of
the
minde
,
will
and
affections
,
from
the
power
and
dominion
of
sinne
,
vnbeliefe
,
ignorance
,
hardnesse
of
heart
,
crookednesse
of
will
,
&c.
to
the
rule
and
command
of
grace
,
in
obtayning
sound
sorrow
for
sinne
past
,
true
faith
,
Christian
zeale
,
holy
loue
,
and
the
like
.
4
Coworking
grace
,
is
that
same
continued
aide
and
strength
which
the
Lord
giueth
vs
to
work
out
,
and
make
an
end
of
our
saluation
with
feare
and
trembling
.
5
And
perfecting
grace
,
is
that
will
which
the
Lord
giues
vs
to
sticke
constantly
vnto
him
,
and
to
perseuere
in
our
regenerate
estate
and
condition
.
This
ground
being
thus
layed
,
wee
must
now
vnderstand
,
that
sutable
to
these
seuerall
graces
,
is
the
feeling
a
Christian
hath
.
First
therefore
,
when
preuenting
&
preparing
grace
breathe
together
(
for
many
haue
the
preuenting
grace
,
good
motions
to
forsake
such
a
sinne
,
&c.
which
neuer
haue
the
preparing
grace
,
but
quench
those
motions
,
and
altogether
resist
them
)
when
(
I
say
)
therefore
they
breathe
together
,
the
soule
hath
a
two-folde
sense
and
feeling
;
first
of
the
burthen
of
sin
,
wherewithall
it
findeth
it self
loaden
;
secondly
,
of
the
want
,
and
excellency
of
grace
,
whereof
it
seeth
it selfe
destitute
and
void
:
for
wherefore
should
the
will
and
desires
encline
to
those
spirituall
motions
,
to
leaue
that
which
is
euill
,
and
to
cleaue
to
that
which
is
good
,
but
because
it
hath
a
sense
of
the
vglinesse
and
burthen
of
the
one
,
of
the
want
and
beauty
of
the
other
?
The
former
feeling
Dauid
had
.
[
](A04641-e17250-b)r
r
Ps.
38.4
.
My
sins
haue
taken
such
hold
vpon
me
,
that
I
am
not
able
to
looke
vp
,
and
are
as
an
heauie
burthen
,
too
heauie
for
mee
.
The
later
the
woman
of
Samaria
had
,
when
she
sayd
;
[
](A04641-e17270-b)s
s
Ioh.
4.15
Lord
giue
me
of
this
water
:
this
is
excellent
water
indeede
,
I
neuer
dranke
of
such
water
.
Secondly
,
when
working
grace
breatheth
an
actuall
change
in
the
soule
;
the
soule
feeleth
how
miserable
a
thing
it
is
to
be
out
of
Christ
,
how
sweet
a
thing
it
is
to
be
in
Christ
,
how
hard
a
thing
it
is
to
learne
the
way
of
obedience
,
and
how
good
a
thing
to
haue
an
heart
enlarged
to
keepe
Gods
Commandements
,
how
weake
a
man
is
of
himselfe
,
to
shake
off
vnbeliefe
,
distrust
,
security
,
to
resist
euill
,
and
what
a
blessed
thing
it
is
to
be
set
free
from
the
slauery
of
his
lusts
,
and
from
the
bondage
of
those
slauish
terrors
of
hell
and
torment
which
hee
was
wont
to
be
troubled
withall
.
Some
such
feeling
as
this
is
doth
(
I
say
)
accompany
working
grace
.
Thirdly
,
when
coworking
grace
breatheth
,
there
is
a
sense
,
and
experience
of
Gods
hand
holding
him
vp
in
the
time
of
temptation
,
preseruing
him
mightily
against
dangerous
falls
,
strengthening
him
graciously
to
exercise
the
fruits
of
mortification
and
sanctification
,
raysing
him
vp
when
temptation
hath
foyled
him
;
whereupon
he
feeleth
in
the
second
place
his
loue
to
be
encreased
,
his
zeale
to
be
enflamed
,
his
edge
to
goe
on
in
a
righteous
course
to
be
sharpned
,
as
knowing
the
Lord
is
euer
at
hand
,
ready
to
helpe
and
assist
him
:
and
whatsoeuer
it
be
that
is
a
quench-cole
to
his
zeale
,
a
cooler
to
his
loue
,
a
blunting
to
his
edge
,
he
is
very
sensible
of
it
.
The
Apostle
Paul
would
neuer
haue
broken
out
into
this
speech
,
and
left
it
vpon
record
in
his
owne
writings
,
Through
Christ
I
am
able
to
doe
all
things
,
and
[
](A04641-e17330-b)t
t
2.
Tim.
4
17
the
Lord
strengthened
mee
,
if
hee
had
not
had
a
gracious
sense
and
experience
of
Gods
co-operating
and
corroborating
grace
,
strengthening
him
in
the
performance
of
the
generall
duties
of
Christianity
,
and
the
weighty
work
of
his
Ministery
.
Lastly
,
when
perfecting
grace
doth
its
office
,
hee
hath
a
taste
and
sight
of
the
vnchangeablenesse
of
Gods
loue
,
assuring
his
conscience
that
the
Lord
will
perfect
the
good
worke
which
hee
hath
begunne
in
him
.
Neither
is
hee
vnsensible
of
those
rubbes
which
hinder
perseuerance
,
and
hee
feeleth
many
bitter
conflicts
with
temptations
,
telling
him
,
that
he
shall
not
perseuere
;
which
when
he
ouercometh
,
he
reioyceth
heartily
,
and
perswadeth
himselfe
assuredly
,
that
nothing
shall
plucke
him
from
his
Sauiour
Christ
Iesus
.
For
thus
he
reasoneth
,
and
this
sound
doth
the
winde
of
grace
make
in
his
soule
,
Because
the
Lord
hath
giuen
me
a
constant
will
,
and
an
earnest
desire
to
stand
in
the
grace
whereunto
by
iustifying
faith
I
had
accesse
,
Rom.
5.1
.
therefore
Gods
loue
will
neuer
faile
mee
.
Such
a
sound
and
sense
,
no
doubt
,
the
Apostle
heard
and
had
,
when
he
broke
out
into
this
speech
,
[
](A04641-e17370-b)u
u
Rom
8.38.39
.
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
And
thus
it
is
cleere
what
this
sense
and
feeling
is
which
the
holy
Ghost
effecteth
in
the
regenerate
soule
,
when
it
bloweth
and
worketh
effectually
in
the
same
.
Sect.
3.
How
this
sense
is
wrought
.
The
third
circumstance
in
the
Doctrine
cometh
now
to
be
considered
of
:
viz.
how
,
or
by
what
meanes
this
sense
and
sound
is
wrought
and
made
?
This
will
be
as
manifest
as
the
former
,
if
we
doe
but
consider
how
the
sound
and
noise
of
the
winde
commeth
to
be
heard
,
and
compare
our
present
matter
in
hand
with
that
.
How
the
sound
of
the
winde
comes
to
be
heard
by
man
.
The
winde
bloweth
in
the
ayre
,
and
maketh
a
noyse
there
:
the
aire
bringeth
the
noyse
so
made
in
it selfe
to
the
eare
:
the
eare
hauing
(
by
the
curious
skill
of
the
great
Workemaister
)
an
Hammer
and
an
Anuile
,
as
it
were
in
it selfe
,
conueyeth
that
sound
vnto
the
brayne
,
where
the
originall
and
seate
of
the
sense
of
hearing
is
;
and
by
this
meanes
the
sound
is
heard
by
the
creature
:
The
comparison
.
Euen
so
the
Spirit
of
grace
breatheth
the
minde
and
voyce
of
God
into
the
writings
of
the
Old
and
New
Testaments
(
for
al
Scripture
is
giuen
by
inspiration
[
](A04641-e17450-b)w
w
2
Tim.
3.16
.
The
holy
men
of
God
spake
as
they
were
moued
by
the
holy
Ghost
.
[
](A04641-e17470-b)x
x
2
Pet.
2.21
)
The
Scriptures
being
truely
opened
,
and
wisely
applyed
by
Gods
Embassadours
and
Ministers
,
bring
this
minde
and
voice
of
God
,
to
the
eare
of
the
vnderstanding
:
the
vnderstanding
(
by
the
operation
she
durst
be
bold
)
to
challenge
Christ
with
his
promise
,
of
easing
loaden
sinners
,
and
of
satisfying
Desires
hunger
,
longing
after
righteousnes
.
After
this
there
is
a
certaine
whispering
noyse
heard
(
as
it
were
afarre
off
)
that
there
is
a
possibilitie
of
pardon
for
thee
,
as
well
as
for
an
other
:
which
sound
at
the
first
seemeth
very
doubtfull
.
Therfore
faith
(
still
hearkning
to
the
sound
that
the
Spirit
bringeth
to
the
vnderstanding
,
through
the
ayre
of
the
gospel
)
commeth
by
degrees
(
after
many
sharpe
conflicts
which
it
findeth
in
it selfe
)
to
heare
a
voyce
much
like
that
of
our
Sauiours
to
the
man
sicke
of
the
palsey
,
[
](A04641-e17510-b)a
a
Mat.
9.2
Sonne
,
be
of
good
cheere
,
thy
sinnes
are
forgiuen
thee
.
Or
to
the
womans
that
cam
to
him
in
the
Phases
house
,
[
](A04641-e17530-b)b
b
Lu.
7.50
Thy
faith
hath
saued
thee
.
Vpon
which
(
the
Gospel
still
doing
its
office
,
in
informing
the
iudgement
)
The
Spirit
of
God
witnesseth
with
our
spirit
,
that
we
are
the
children
of
God
[
](A04641-e17570-b)c
c
Ro.
8.16
.
Vppon
this
also
ioy
beginnneth
to
haue
a
kinde
of
spirituall
life
and
feeling
in
it selfe
;
and
there
is
a
great
rauishment
in
the
soule
,
and
an
admiration
at
the
vnspeakeable
goodnesse
of
God
to
so
wretched
a
creature
as
I
was
;
and
it
can
not
containe
it selfe
,
but
it
must
burst
it selfe
foorth
with
the
Song
of
the
Church
:
[
](A04641-e17580-b)d
d
Cant.
1.2
Thy
loues
are
better
then
wine
.
With
this
ioy
,
next
in
order
loue
(
which
is
another
of
the
affections
)
apprehends
that
same
sweete
sound
;
and
she
falls
to
bethink
,
how
or
which
way
shee
may
shew
herselfe
thankefull
for
so
great
kindnesse
:
then
the
soule
burneth
with
the
fire
of
zeale
,
and
wrastleth
(
the
Gospel
and
word
of
grace
stil
directing
it
)
with
euery
thing
that
may
bee
an
hinderance
of
obedience
to
the
righteous
Lawes
of
this
gracious
Father
,
who
hath
done
so
great
things
for
the
poore
sinner
.
And
thus
thou
seest
also
,
how
this
same
sense
and
feeling
of
grace
is
wrought
in
the
soule
by
the
Law
and
Gospel
.
To
come
to
the
Vses
.
Sect.
4.
Vse
1.
Confutation
.
In
the
first
place
,
this
Doctrine
serueth
to
discouer
and
discountenance
the
vanitie
of
their
conceit
,
who
deem
themselues
to
be
such
as
haue
receiued
the
breath
of
grace
,
and
yet
neuer
had
a
spirituall
eare
to
heare
the
spirituall
sound
that
it
maketh
,
nor
an
heart
to
perceiue
the
inward
sense
which
it
worketh
in
the
powers
of
the
soule
.
And
thus
three
sorts
of
people
doe
beguile
themselues
;
profane
liuers
,
ciuill
gospellers
,
hypocriticall
professours
.
First
,
1.
The
opinion
that
profane
persons
haue
of
themselues
,
confuted
.
as
touching
profane
persons
,
notwithstanding
their
courses
be
so
vile
and
notorious
,
that
the
heauens
blush
at
their
lewdnesse
,
that
the
earth
can
scarce
brooke
their
wickednesse
;
notwithstanding
,
some
that
haue
no
more
but
Nature
in
them
,
take
notice
of
,
and
cry
out
against
their
outrageousnesse
:
notwithstanding
drunkennes
,
whoredome
,
profanation
of
the
Lords
holy
Saboths
,
lying
,
stealing
,
deceiuing
,
monstrous
pride
,
abhominable
crueltie
,
horrible
couetousnes
and
all
fruits
of
vnholinesse
before
God
,
and
vnrighteousnesse
to
men
,
be
their
trade
,
yea
sport
,
and
pastime
;
yet
(
because
their
consciences
are
seared
,
and
their
hearts
hardned
)
they
will
not
be
beaten
downe
but
that
they
haue
grace
in
them
;
and
like
saucy
and
proude
boasters
,
they
will
not
sticke
to
aduance
themselues
into
the
Comparatiue
degree
with
the
best
Christians
,
making
themselues
equall
with
them
;
nay
,
place
themselues
in
the
Superlatiue
degree
aboue
them
,
accounting
better
of
themselues
then
of
these
Saints
,
thinking
scorne
that
it
should
be
sayd
or
thought
,
that
any
person
doth
goe
beyond
them
:
These
Professours
(
say
they
)
what
are
they
more
then
their
neighbours
?
They
are
called
Men
of
the
spirit
,
and
wee
are
told
,
that
none
haue
the
spirit
of
grace
,
but
such
as
they
are
;
but
I
would
be
sory
if
I
had
not
more
grace
in
mee
then
the
most
of
them
,
and
as
much
as
the
best
of
them
all
.
Wouldest
thou
so
?
Well
,
see
thou
beest
as
good
as
thy
word
;
be
sorry
then
:
for
it
is
a
most
certaine
thing
,
that
thou
hast
not
as
much
of
the
Spirit
as
the
meanest
of
them
.
I
tell
thee
,
thou
comest
behinde
ciuill
persons
in
the
portion
of
restraining
grace
,
and
therefore
much
more
behinde
sound
Professors
in
the
measure
of
sauing
grace
.
If
thou
demandest
mercifulnesse
to
the
poore
,
close-fistednesse
in
good
vses
to
bee
loathsome
when
the
motion
is
to
forsake
couetousnesse
?
doest
thou
conceiue
swearing
to
be
vgly
,
Saboth-breaking
vgly
,
vncleannesse
,
idlenesse
,
&c.
vgly
,
when
the
motion
is
to
leaue
dishonoring
Gods
Name
,
dis-hallowing
Gods
Saboths
,
defiling
thy
body
,
mis-spending
thy
precious
time
?
And
when
the
Lawe
of
God
doth
lay
open
before
thee
those
heauy
iudgements
which
the
Lord
hath
threatned
against
these
and
the
like
sinnes
,
doth
thy
vnderstanding
apprehend
these
terrible
sounds
,
and
send
them
to
thy
affections
,
to
stirre
vp
feare
and
sorrow
in
thee
,
and
to
make
thee
quake
and
tremble
?
Againe
,
doest
thou
see
the
excellency
of
grace
and
goodnesse
to
be
such
,
that
for
it
thou
couldst
finde
in
thy
heart
,
either
to
forgoe
,
or
vndergoe
,
any
thing
that
the
Lord
shall
eyther
take
from
thee
,
or
lay
vpon
thee
,
according
to
his
pleasure
?
Seest
thou
such
beauty
in
sobriety
,
that
for
it
thou
wilt
be
content
to
forsake
both
the
hellish
society
and
base
familiaritie
of
thy
pot-companions
;
and
rather
endure
to
be
hated
,
reuiled
,
poynted
at
,
iested
vpon
by
them
,
then
still
to
associate
them
in
that
foule
&
enormious
iniquitie
?
Seest
thou
such
beauty
in
the
vertue
of
Chastity
,
that
thou
wilt
euery
way
indeuour
to
haue
the
loosenesse
of
the
flesh
bridled
,
and
curbed
whatsoeuer
it
costeth
thee
?
Such
beautie
in
the
right
hallowing
of
Gods
Saboths
,
that
thou
hadst
rather
part
with
thy
profit
,
shake
hands
with
thy
pleasure
,
then
accustome
thy selfe
to
those
wanton
courses
of
gaming
and
idlenesse
,
to
those
worldly
courses
of
trauailing
,
working
and
worldlinesse
vppon
the
Lords
day
,
which
formerly
thou
wert
addicted
vnto
?
Perceiuest
thou
compassion
to
the
needy
,
iust
dealing
with
thy
brethren
,
&
the
like
,
to
bee
so
beautifull
,
so
needefull
,
that
with
Matthew
thou
wilt
rather
come
from
the
Seate
of
Custome
,
with
Zaccheus
offer
foure-fold
restitution
,
then
still
to
continue
hard-hearted
to
the
poore
,
then
still
to
oppresse
,
defraud
,
extort
,
put
to
vnlawfull
vse
for
vnlawfull
gaine
,
cheat
thy
neighbor
in
contracts
,
couenants
and
bargains
,
which
hath
bin
a
trade
thou
hast
bin
much
giuen
vnto
?
The
like
demands
might
I
make
in
other
instances
:
Doth
the
vrging
of
the
necessitie
,
and
the
laying
open
of
the
excellencie
of
these
fruits
of
sauing
grace
(
out
of
the
Word
)
make
a
noyse
at
the
doore
of
thy
vnderstanding
?
and
by
the
meanes
of
thy
vnderstanding
,
are
they
so
conueyed
to
thy
affections
,
that
they
doe
stirre
vp
in
thee
,
an
earnest
desire
to
partake
of
the
graces
,
and
a
resolute
purpose
to
practise
the
dutie
,
though
it
be
with
the
vndergoing
of
outward
inconueniences
,
hazzards
,
and
hardships
?
Speake
in
the
name
of
GOD
,
speake
thou
profane
man
;
standeth
the
case
thus
with
thee
?
Is
such
a
kind
of
sense
,
and
sight
wrought
in
thee
,
as
doth
prohuce
these
notable
effects
?
affirme
it
if
thou
canst
:
say
yea
to
it
if
thou
canst
.
If
thou
shouldst
,
thy
lewd
courses
still
liued
in
,
would
giue
thee
the
lie
.
Thou
art
a
swaggerer
still
,
and
hast
no
purpose
to
be
more
temperate
;
thou
art
a
breaker
of
Gods
Saboths
,
and
hast
no
purpose
to
keep
them
better
;
an
vsurer
still
,
and
purposest
to
be
no
other
;
an
idle
vnthrift
,
and
hast
no
purpose
to
be
more
painful
;
proud
,
and
hast
no
purpose
to
learne
humilitie
;
a
swearer
,
and
hast
no
desire
to
feare
an
oath
.
The
Diuell
perswades
thee
they
are
profitable
&
pleasurable
:
and
thou
dost
,
and
wilt
still
liue
in
the
same
;
hast
thou
this
sense
then
which
I
now
speake
of
?
No
,
no.
If
thou
hadst
but
a
sense
and
feeling
of
the
burthen
and
deformitie
of
thine
enormious
euills
,
thou
wouldest
striue
to
forsake
them
,
whatsoeuer
it
cost
thee
:
If
thou
hadst
but
a
sight
and
taste
of
the
goodnesse
of
those
graces
and
vertues
,
whereof
thou
hast
beene
so
long
emptie
,
thou
wouldest
follow
after
them
,
with
the
hardest
tearmes
to
flesh
and
bloud
.
So
long
therefore
as
thou
walkest
on
thus
in
thy
lewd
,
proud
,
profane
,
vncleane
,
malicious
,
couetous
courses
,
thou
giuest
manifest
euidence
against
thy selfe
,
that
thou
art
altogether
voyde
of
the
true
sense
of
grace
:
and
wanting
the
sense
of
grace
,
thou
art
without
the
worke
of
grace
.
Cease
thy
bragging
then
of
thine
own
goodnesse
.
Make
no
comparisons
with
the
Saints
of
God
(
such
comparisons
are
odious
)
thou
hast
no
more
part
of
the
sauing
Spirit
of
grace
then
the
Diuel
himselfe
hath
:
and
for
all
the
good
motions
which
thou
talkest
of
,
thou
hast
not
one
sparke
of
the
true
feeling
of
the
Spirits
working
;
because
those
motions
are
not
so
farre
cherished
in
thee
,
as
to
worke
thee
to
a
reformation
of
thine
open
lewdnesse
and
profanenesse
.
2.
The
ciuill
persons
selfe-conceit
confuted
.
And
now
ridding
my
hands
of
the
profane
person
,
I
come
to
encounter
with
the
ciuill
:
whom
I
feare
I
shall
finde
as
strongly
wedded
to
his
owne
fancy
as
the
former
.
The
Goliah
of
whose
selfe
conceit
of
hauing
grace
,
if
I
may
but
beate
to
the
ground
with
this
stone
,
this
doctrine
,
I
should
think
my self
happy
in
my
slinging
,
and
prosperous
in
confuting
;
And
the
more
happy
too
,
because
I
know
that
it
is
easier
to
conuince
a
profane
and
notorious
rebell
against
the
God
of
heauen
,
then
to
remooue
a
ciuill
Iusticiarian
from
an
high
opinion
of
himselfe
,
if
he
be
once
settled
vpon
the
lees
of
his
owne
supposed
righteousnesse
.
Well
then
,
in
hope
of
some
successe
from
the
Lord
,
I
will
heaue
at
this
mountayne
of
his
conceit
,
as
the
Lord
shall
giue
me
helpe
,
and
the
poynt
yeelde
me
leaue
.
Heare
him
thus
vanting
of
himselfe
;
I
pay
tithe
of
all
that
I
doe
possesse
.
I
neuer
beguiled
any
man
the
value
of
a
groate
,
I
haue
euer
beene
faithfull
in
my
promises
,
iust
in
my
proceedings
with
men
,
a
louer
of
my
Church
,
no
drunkeard
,
no
swearer
,
no
whoremaister
,
no
thiefe
,
&c.
(
so
that
if
the
proud
[
](A04641-e17740-b)e
e
Lu.
18.11
Pharisie
and
he
were
standing
together
in
the
temple
,
you
could
not
tell
which
were
the
greatest
boaster
:
)
and
what
conclusion
draweth
hee
from
hence
thinke
you
?
that
Grace
must
needes
be
his
inheritance
,
the
Spirit
must
needes
bee
his
portion
;
as
though
Father
,
Sonne
and
holy
Ghost
were
all
pinned
to
his
sleeue
:
and
whosoeuer
should
say
that
hee
were
not
bad
;
and
that
the
subtile
serpent
the
diuell
,
and
thine
owne
cousening
heart
doe
nothing
else
but
play
the
sophisticating
impostors
and
deceiuers
with
thee
,
when
they
would
make
thee
beleeue
that
thou
art
spiritually
graced
with
inward
sanctity
,
because
thou
art
restrayningly
endued
with
outward
ciuility
.
Shall
I
close
a
little
with
thee
,
and
like
S.
Iames
in
the
case
of
faith
,
deale
with
thee
in
this
case
of
grace
:
[
](A04641-e17800-b)f
f
Iac.
2.18
Shew
me
thy
faith
by
thy
workes
(
sayth
he
:
)
So
say
I
,
shew
me
the
breathing
of
sound
grace
in
thee
,
by
the
sense
and
feeling
it
effecteth
in
the
faculties
of
the
soule
.
For
,
where
the
Spirit
of
grace
is
,
there
is
a
feeling
of
the
worke
of
it
,
sometimes
afflicting
thy
heart
with
a
sorrow
for
thy
falls
,
sometimes
affecting
thy
spirituall
appetite
with
a
vehement
longing
after
the
merits
of
Christ
Iesus
,
sometimes
affecting
thy
taste
with
the
sweetnes
of
Gods
goodnesse
,
sometimes
working
thee
to
tremble
as
Habakkuk
[
](A04641-e17830-b)g
g
Haba.
3.16
.
did
.
When
the
Lawe
,
through
the
eare
of
the
vnderstanding
conueieth
the
terrible
sounds
of
iudgement
to
the
affections
(
sometimes
causing
thee
to
reioice
when
the
Gospel
bringeth
the
sweete
Songs
of
saluation
to
the
soule
,
sometimes
feelingly
stirring
thee
vp
to
be
zealous
in
the
wayes
of
godlinesse
,
to
be
iealous
of
the
baites
to
wickednesse
that
are
layd
in
thy
way
)
when
the
word
of
spirituall
exhortation
,
admonition
,
and
counsell
doth
conuey
the
sound
of
Gods
Precepts
and
Commaundements
to
thy
vnderstanding
,
eyther
by
meanes
of
those
Sermons
which
thou
hearest
,
those
bookes
which
thou
readest
,
or
that
conference
which
thou
hast
with
the
seruants
of
GOD
;
This
kind
of
sense
and
feeling
shouldst
thou
haue
(
besides
the
hard
and
sharp
conflicts
with
doubting
coldnesse
,
worldlinesse
(
which
I
haue
spoken
of
before
)
if
euer
the
Spirit
hath
effectually
breathed
vpon
thee
.
Chap.
3.
pag.
39.
Now
answer
me
,
hast
thou
this
sense
and
feeling
?
Thou
hast
not
,
neither
canst
haue
,
so
long
as
thou
art
but
meerly
ciuill
.
For
,
howsoeuer
with
profane
ones
thou
mayest
haue
good
motions
now
and
then
,
and
with
hypocrites
mayest
haue
certaine
flashes
(
the
vanity
wherof
I
shall
discouer
by
and
by
)
;
yet
with
true
Christians
,
thou
hast
no
portion
of
true
sauing
sense
and
feeling
;
and
if
no
spirituall
sense
,
no
grace
:
For
,
where
grace
is
,
there
is
life
(
as
hath
beene
shewed
)
;
and
if
life
,
then
sense
as
well
as
motion
and
action
.
But
,
if
thou
wilt
not
be
born
downe
,
but
that
thou
hast
spirituall
life
and
sense
;
then
I
must
entreat
thee
to
proue
that
those
fruits
of
righteousnesse
,
which
thou
so
much
braggest
of
,
are
grounded
vpon
a
sound
knowledge
of
the
needefulnes
of
them
;
and
vpon
an
hearty
desire
of
honoring
God
by
them
;
and
that
they
are
ioyned
also
with
a
conscionable
care
of
yielding
obedience
to
that
which
the
Lord
requireth
in
the
Lawes
of
the
first
Table
,
as
well
as
in
those
of
the
second
Table
,
because
that
GOD
which
commaundeth
the
one
,
doth
enioyne
the
other
also
:
but
this
I
am
sure
thou
canst
not
prooue
.
Thou
art
a
good
Church-keeper
,
because
thou
wouldest
keepe
out
of
the
Court
,
(
though
neyther
Court
nor
Counsell
can
preuaile
with
some
)
thou
keepst
thy
word
,
because
thou
wouldst
keepe
thy
credit
;
thou
liuest
quietly
with
thy
neighbours
,
because
thou
thinkest
it
is
good
sleeping
in
a
safe
skinne
,
and
otherwise
thou
mightest
be
hated
,
and
counted
a
troublesome
fellow
:
thou
fliest
Stewes
,
Tauernes
,
and
the
like
places
,
more
to
saue
thy
body
from
diseases
,
thy
estate
from
consuming
,
thy
name
from
stinking
then
for
any
thing
else
:
these
by-respects
,
and
sinister
considerations
rather
sway
thee
in
thy
courses
then
the
things
which
should
sway
thee
.
Thou
liuest
ciuilly
,
and
not
so
notoriously
as
the
lewder
sort
doe
,
for
these
carnall
respects
,
rather
then
because
thou
feelest
the
Spirit
of
God
preparing
thy
will
to
yielde
obedience
vnto
Gods
Commaundement
sounding
in
the
Word
against
open
rebellion
,
and
calling
for
outward
reformation
.
Stop
vp
thy
mouth
then
thou
ciuill
person
,
and
blush
thou
to
say
,
that
thou
art
truely
gracious
:
doe
not
thinke
that
thou
hast
receiued
any
more
of
the
spirit
,
then
an
vnregenerate
person
may
possibly
haue
.
For
,
for
all
thy
ciuill
honesty
,
thou
art
with
[
](A04641-e17850-b)h
h
Act.
8.23
Symon
Magus
in
the
bond
of
iniquity
,
vntill
in
some
degree
or
other
thou
comest
to
feele
grace
worke
in
thee
,
(
through
the
good
meanes
which
thou
enioyest
)
either
to
thy
sound
humiliation
,
solide
consolation
,
zealous
reformation
,
for
conscience
sake
abstayning
from
euill
,
and
carefull
confirmation
for
conscience
sake
inuring
thy selfe
to
that
which
is
good
;
obeying
heartily
,
readily
,
cheerefully
,
sincerely
that
which
is
commanded
by
God
,
as
well
in
the
first
Table
,
in
hearing
,
reading
,
meditation
,
conference
,
prayer
with
thy
family
,
houshold
instruction
,
&c.
as
in
the
second
Table
,
in
liuing
quietly
,
dealing
equally
,
carrying
thy self
ciuilly
towards
thy
neighbour
.
By
this
time
I
might
haue
done
confuting
,
3.
Hypocrites
deceiue
themselues
.
but
that
hypocrites
and
hollow-hearted
professours
stand
in
our
way
,
whom
I
am
now
to
grapple
withall
:
and
why
grapple
with
them
?
because
they
do
not
onely
intrude
themselues
into
the
company
of
true
Saints
,
but
also
lay
claime
,
without
any
right
,
to
that
very
same
possession
of
sauing
grace
which
is
onely
peculiar
to
the
Saints
.
For
,
because
(
hauing
a
promptnesse
of
capacity
,
a
steady
memory
to
conceiue
,
and
to
keepe
the
things
which
they
heare
,
or
reade
out
of
the
Word
)
they
haue
gotten
a
few
smacks
of
knowledge
,
and
haue
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
,
giue
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
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
vpon
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
vpon
the
ordinance
of
God
,
gotten
some
skill
to
discourse
of
the
point
of
loue
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
to
[
](A04641-e17950-b)m
m
1
Kin
15.5
turne
from
nothing
that
hee
enioyneth
thee
,
all
the
dayes
of
thy
life
?
and
purposing
with
Iob
[
](A04641-e17980-b)n
n
Iob
9.4
to
be
content
to
receiue
euill
at
Gods
hands
as
well
as
good
?
Art
thou
enflamed
with
a
loue
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
loue
)
:
nay
,
findest
thou
a
readinesse
to
forgiue
and
loue
thine
enemies
?
feelest
thou
in
thy selfe
a
dislike
of
sinne
in
all
persons
;
as
well
as
in
those
that
are
neere
vnto
thee
,
as
in
neighbours
that
haue
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
vpon
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
haue
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
)
haue
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
haue
(
to
my
power
)
bent
the
edge
of
this
doctrine
against
it
.
And
if
in
that
which
I
haue
spoken
,
I
haue
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
haue
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
Bride-chamber
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
vnto
thee
the
minde
of
God
,
either
in
the
sounds
of
Iudgement
,
or
the
Songs
of
Mercie
,
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
Text
:
yet
I
dare
say
,
it
is
not
violently
forced
against
the
minde
of
the
holie
Ghost
.
For
,
seeing
it
hath
pleased
our
Sauiour
,
to
compare
the
sense
of
the
Spirits
working
to
the
sound
of
the
winds
blowing
,
I
may
safely
inferre
thus
much
heerupon
;
If
the
sound
of
the
winde
be
not
alwayes
alike
in
the
eare
of
the
same
man
,
but
sometimes
louder
,
sometimes
lower
then
the
feeling
which
grace
effecteth
in
a
Christian
,
must
needs
be
sometimes
more
,
sometimes
lesse
,
and
not
at
all
times
alike
.
Very
euidently
doeth
that
same
[
](A04641-e18120-b)o
o
Psal.
51.12
.
prayer
of
Dauid
make
this
poynt
good
,
Restore
vnto
me
the
ioy
of
thy
saluation
;
as
intimating
vnto
vs
,
that
the
spirituall
ioy
which
hee
was
wont
to
feele
,
was
in
a
manner
quite
gone
;
yea
so
gone
,
that
hee
craues
the
restoring
of
it
againe
.
Doe
wee
thinke
that
the
feeling
of
the
burthen
of
his
two
sins
,
Murther
and
Adultery
,
was
so
great
and
vehement
,
before
Nathan
came
vnto
him
,
as
it
was
after
he
had
beene
with
him
?
Certainely
no
:
the
Booke
of
the
Psalmes
is
plentifull
in
proofes
of
this
kinde
.
Had
Peter
(
thinke
we
)
who
was
a
beloued
Disciple
of
Christ
,
alwayes
the
same
feeling
of
the
Spirits
working
?
When
he
stood
vpon
his
owne
[
](A04641-e18170-b)p
p
Mat.
16.
ver.
33.35
strength
,
and
denied
his
Master
,
when
hee
vanted
before
Christ
,
Though
all
men
forsake
thee
,
I
will
not
;
hee
had
not
that
feeling
of
his
owne
weakenesse
,
which
hee
had
when
hee
went
out
and
[
](A04641-e18190-b)r
r
Mat.
26.75
wept
bitterly
,
after
his
fall
;
neither
did
his
soule
heare
the
Lawe
telling
him
how
feeble
he
was
in
himselfe
,
at
the
one
time
,
so
strongly
as
he
heard
it
at
the
other
.
He
had
not
such
a
taste
of
the
loue
of
Christ
towards
his
soule
,
when
hee
was
[
](A04641-e18210-b)s
s
Mat.
26.72.73
denying
of
him
,
as
he
had
when
he
made
that
good
confession
of
his
faith
,
We
know
thou
hast
the
words
of
eternall
life
[
](A04641-e18230-b)t
t
Mat.
16.16
Lu
9
20.
,
thou
art
the
Christ
the
Sonne
of
the
liuing
God
Neither
did
he
so
distinctly
heare
the
sound
of
the
Gospel
,
telling
him
of
Christ
his
fauour
when
hee
fainted
vpon
the
water
[
](A04641-e18250-b)u
u
Mat
14.30
,
as
when
hee
sayd
,
[
](A04641-e18260-b)w
w
Vers
28
If
it
be
thou
Maister
,
command
mee
to
walke
vnto
thee
vpon
the
water
.
What
shall
I
speake
of
Salomon
,
a
wise
King
,
and
a
worthy
Christian
:
can
it
be
imagined
that
he
had
the
same
sense
of
the
stirring
of
grace
in
himselfe
at
that
time
when
his
heart
did
turne
after
other
gods
,
to
worke
wickednesse
in
the
sight
of
the
Lord
[
](A04641-e18310-b)x
x
1.
Kin.
11
,
which
hee
had
when
he
proclaimed
so
often
the
pleasures
of
the
flesh
,
and
the
profits
of
the
world
to
be
Vanitie
of
vanities
,
all
is
vanitie
?
Many
the
like
authorities
could
I
alledge
,
to
ratifie
this
trueth
,
that
the
same
Saints
haue
not
at
all
times
the
same
sense
and
spirituall
feeling
.
Reason
1.
And
why
so
?
First
,
some
grieuous
sinne
against
conscience
,
may
be
the
cause
of
it
.
This
was
it
which
took
away
Dauids
feeling
;
for
by
his
grieuous
fall
,
hee
weakened
his
ioy
in
the
Lords
saluation
,
&
by
that
his
offence
he
depriued
himselfe
of
that
sense
of
all
his
other
graces
which
formerly
hee
had
.
A
Simile
.
For
it
fareth
in
this
respect
with
the
soule
,
as
it
fareth
in
respect
of
the
Apoplexy
with
the
body
.
The
Apoplexy
(
which
is
a
benumming
of
the
senses
in
the
body
)
is
sometimes
occasioned
by
some
violent
fall
or
blowe
,
which
blow
shaketh
and
bruiseth
the
braine
,
and
causeth
noysome
humours
to
flowe
thither
,
to
hurt
the
originall
of
sense
in
the
braine
,
so
that
it
cannot
conuey
sense
to
the
members
of
the
body
,
as
it
was
wont
:
so
a
spirituall
Apoplexy
in
the
soule
,
is
caused
by
some
grieuous
fall
&
blowe
against
conscience
,
which
shaketh
shrewdly
the
sanctified
soule
,
and
causeth
such
vicious
humors
(
for
,
sin
against
conscience
hath
many
cursed
attendants
waiting
vpon
it
)
to
flow
thither
,
to
fill
the
ventricles
and
powers
of
the
same
,
as
take
away
that
spiritual
sense
of
corruption
to
keep
the
soule
humble
,
that
spirituall
sense
of
Gods
loue
to
keepe
the
affections
feruent
,
and
zealous
,
and
to
make
the
soule
cheerfull
,
which
formerly
it
was
wont
to
haue
.
Reason
2.
Secondly
,
it
is
possible
for
a
Christian
to
be
cast
into
a
spiritual
slumber
and
to
be
ouertaken
with
some
fits
of
security
:
and
then
no
maruell
if
his
spirituall
feeling
be
not
the
same
at
all
seasons
.
It
is
very
probable
that
Dauid
was
after
a
manner
asleepe
in
his
sinne
,
well-neere
the
space
of
a
yeere
;
all
which
while
,
he
was
not
so
sensible
of
his
fall
,
as
afterward
he
was
,
when
the
Prophet
Nathan
had
beene
with
him
.
Let
the
winde
blowe
neuer
so
loude
,
yet
so
long
as
a
man
is
asleepe
,
he
cannot
heare
it
:
and
let
the
good
Spirit
of
Grace
breathe
in
a
man
;
yet
if
he
be
sleepy
,
and
drowsie
,
making
custome
as
well
as
conscience
,
his
rule
(
which
a
Christian
may
possibly
do
for
a
time
)
he
shall
I
warrant
him
(
so
long
as
that
fit
lieth
vpon
him
)
neyther
feele
the
sweetnesse
which
he
was
wont
to
taste
of
in
the
exercises
of
Religion
,
nor
be
so
sensible
of
the
oppositions
which
resist
grace
within
him
,
as
he
was
wont
to
be
.
Reason
3.
Thirdly
,
a
man
cannot
heare
the
windes
noyse
,
so
well
at
one
time
as
at
another
,
because
hee
may
be
more
troubled
with
deafenesse
,
at
one
time
,
then
another
:
so
there
is
not
onely
a
spirituall
drowsinesse
,
but
also
a
spirituall
deafenesse
,
that
many
times
doth
oppresse
a
Christian
;
A
deafenes
eyther
occasioned
of
spirituall
choler
,
and
distempered
wrathfull
passions
,
or
else
of
flegmatike
clammy
humors
,
&
sensuall
and
worldly
thoughts
and
desires
;
the
minde
being
many
times
taken
vp
(
when
it
should
giue
all
attention
to
the
Word
)
with
thoughts
of
wrongs
offered
,
or
of
some
worldly
profits
,
and
fleshly
pleasures
:
and
hence
it
may
come
to
passe
,
that
(
euen
where
grace
vseth
to
breathe
)
the
sense
and
feeling
may
be
benummed
.
For
,
(
as
wee
heard
in
the
former
Chapter
)
the
word
of
God
is
an
instrument
of
begetting
this
feeling
in
the
soule
:
and
therefore
,
if
a
Christian
(
when
hee
is
hearing
of
that
)
shall
suffer
eyther
Satan
,
or
his
owne
corruptions
to
hammer
the
sound
of
wrongs
,
of
profits
,
of
pleasures
vpon
the
forge
of
his
soule
to
hinder
the
entrance
of
the
Word
,
his
vnderstanding
can
not
so
conueniently
and
profitably
carry
the
sound
of
duety
,
comfort
,
promise
,
threatning
and
reproofe
,
to
his
affections
to
worke
vpon
them
as
they
were
wont
to
bee
wrought
vpon
.
And
if
the
ioy
or
sorrow
,
loue
,
feare
,
&c.
be
not
so
affected
as
they
were
wont
to
be
;
certainely
,
the
spirituall
feeling
cannot
be
the
same
that
it
was
wont
to
be
.
Sect.
2.
Vse
1.
Admonition
and
comfort
together
to
the
children
of
God
.
As
the
former
point
was
directed
against
the
friuolous
conceit
of
those
that
thinke
themselues
to
haue
grace
,
though
they
neuer
had
one
iote
of
the
feeling
of
it
:
so
this
may
be
applyed
as
a
comfort
and
a
Caueat
to
those
that
haue
gtace
,
that
they
take
heed
of
obiecting
against
themselues
as
altogether
destitute
of
grace
,
because
they
haue
not
euer
,
and
at
all
times
,
the
same
sense
and
feeling
.
For
if
there
be
somtimes
ebbings
,
and
sometimes
flowings
in
the
best
Christians
;
then
there
is
no
reason
why
they
should
wrong
themselues
,
by
abbridging
themselues
in
their
owne
thoughts
of
all
right
to
the
breath
of
heauen
:
nay
,
it
is
against
reason
they
should
so
doe
.
A
needful
caution
to
preuent
mistaking
I
speake
not
this
to
disswade
any
from
renuing
their
repentance
,
when
their
owne
folly
and
securitie
hath
bin
the
cause
of
the
restraint
of
that
sense
:
(
nay
rather
,
I
perswade
them
to
that
)
but
to
this
end
I
speake
it
;
first
,
that
they
may
not
esteem
their
estate
desperate
,
and
that
there
is
no
hope
left
for
them
to
recouer
their
former
feeling
againe
(
which
thing
to
make
them
beleeue
,
is
one
of
the
cunning
fetches
of
the
tempter
)
and
so
they
may
haue
comfort
.
And
secondly
,
that
they
may
not
alwayes
measure
Gods
working
by
their
present
feeling
and
apprehension
:
as
to
thinke
that
God
had
neuer
wrought
,
because
alwayes
they
are
not
so
sensible
of
those
ioyes
which
they
were
wont
to
haue
in
the
meditation
of
Gods
loue
;
and
euermore
so
sensible
of
their
corruptions
,
as
they
were
wont
to
be
.
For
the
Lord
withdraws
somtimes
the
taste
of
the
sweetnesse
of
the
spirit
,
to
exercise
the
grace
of
the
Spirit
in
the
soule
,
that
he
may
bring
it
to
further
perfection
,
and
to
try
whether
faith
wil
be
stirring
in
the
time
of
danger
to
perswade
the
heart
of
the
vnchangeablenes
of
Gods
loue
;
and
whether
it
wil
build
vpon
his
gracious
promises
,
in
the
time
of
the
greatest
vnlikelihood
of
fulfilling
the
same
:
and
therefore
detrude
not
thy
selfe
out
of
that
possession
of
grace
,
which
thou
hast
,
because
at
all
times
thy
sense
is
not
the
same
,
whenas
God
hath
such
excellent
ends
in
eclipsing
thy
eye-sight
at
somtimes
;
and
happely
thy selfe
mayest
be
in
fault
of
this
.
If
euer
thou
hadst
the
true
sense
of
preuenting
,
preparing
,
working
,
coworking
and
perfitting
grace
,
it
shall
neuer
vtterly
and
wholy
be
taken
away
from
thee
.
Thy
folly
may
slake
the
degrees
of
it
:
but
it
thou
be
a
Saint
,
thou
shalt
euer
haue
enough
to
guide
thee
,
and
refresh
thee
in
thy
voyage
to
heauen
.
Why
then
wilt
thou
(
O
Christian
)
lay
such
heauy
things
to
thy
charge
,
as
do
not
belong
vnto
thee
.
[
](A04641-e18460-b)*
*
Sect
3.
Looke
thou
into
thy selfe
,
and
see
what
cause
is
in
thy self
that
hath
lost
thee
this
feeling
,
and
endeauour
to
haue
that
remoued
:
which
is
a
duty
,
that
in
the
second
Vse
I
may
well
perswade
vnto
,
as
fitly
streaming
from
this
doctrine
.
Vse
2.
Counsell
and
direction
together
.
For
seeing
it
is
possible
for
a
Christian
to
lose
his
feeling
,
and
not
alwayes
to
haue
it
the
same
;
I
think
there
is
none
will
iudge
it
a
needlesse
taske
for
him
that
hath
lost
it
,
to
seeke
the
recouery
of
it
by
the
remouall
of
those
euills
,
which
vppon
triall
hee
findes
to
be
the
cause
of
the
same
;
and
to
stand
vpon
his
guard
to
keepe
it
,
while
hee
hath
,
and
when
hee
shall
get
it
againe
.
Wherefore
,
Motiue
because
there
is
a
possibility
to
recouer
it
.
let
no
conceit
of
an
impossibilitie
of
recouering
it
,
hinder
the
Christian
from
this
duty
;
for
then
the
Diuell
hath
what
hee
would
haue
.
For
howsoeuer
(
as
[
](A04641-e18490-b)y
y
Hypocrates
Aphor.
lib.
2.
Aph.
24.
Physitians
say
)
The
corporall
apoplexy
,
and
losse
of
sense
in
the
body
,
be
impossible
to
be
cured
,
if
it
be
strong
,
and
hath
lien
long
vpon
the
body
:
yet
the
spirituall
Apoplexy
of
thy
soule
may
be
cured
,
if
the
sinne
which
hath
caused
it
be
taken
away
.
And
though
(
happely
)
thou
shalt
not
(
as
thou
faine
wouldest
)
attaine
vnto
that
measure
of
heauenly
sense
that
once
thou
haddest
,
yet
thou
shalt
recouer
as
much
as
shall
be
sweeter
vnto
thy
taste
then
the
honny
and
the
honny
combe
.
Gird
vp
thy
loynes
then
thou
Christian
,
and
play
the
man
;
sift
,
search
,
ransacke
,
and
trie
all
the
odde
corners
and
holes
of
thy
soule
to
finde
out
this
Achan
whatsoeuer
it
be
,
which
is
such
an
enemy
to
thy
feeling
.
First
of
all
therefore
[
](A04641-e18550-b)*
*
Helpes
to
recouer
lost
feeling
,
or
the
spirituall
apoplexy
in
Christians
.
findest
thou
(
vpon
enquirie
)
any
grieuous
sinne
against
conscience
to
be
the
cause
of
it
?
bewayle
it
hartily
,
confesse
it
ingenuously
before
thy
Soueraigne
God
,
and
gracious
father
,
whom
thou
hast
offended
by
it
,
as
holy
Dauid
did
;
[
](A04641-e18570-b)*
*
1.
Help
.
[
](A04641-e18580-b)z
z
Psa.
51.4
Against
thee
,
thee
onely
haue
I
sinned
,
and
done
this
euill
in
thy
sight
:
and
withall
,
sue
hard
to
the
God
of
heauen
,
rap
loude
at
the
gate
of
heauen
,
and
let
not
that
gracious
Hearer
of
prayers
alone
,
vntill
he
hath
restored
thee
to
thy
former
ioyes
againe
,
and
put
that
life
and
feeling
into
thy
soule
,
which
thou
hast
robbed
thy selfe
of
by
thy
fall
.
2.
Helpe
.
Secondly
,
if
thou
findest
accustomed
drowsinesse
and
fitts
of
securitie
,
or
a
sleepy
colde
humour
in
going
about
Christian
exercises
,
to
bee
the
cause
of
it
;
entreate
the
Lord
to
direct
the
Physicians
of
the
Word
to
deale
with
thee
as
the
Physicians
for
the
body
deale
with
their
Patients
in
the
cure
of
that
same
soporiferous
and
sleepy
disease
called
Coma
;
that
they
may
administer
sharp
clisters
of
the
Law
to
purge
thee
,
with
the
sharp
goades
and
needles
of
reprehension
to
prick
thy
conscience
,
and
to
pull
thee
violently
as
it
were
by
the
haire
and
the
heart
,
with
the
hand
of
sound
Doctrine
,
to
rowze
and
awaken
thee
.
And
againe
,
when
thou
art
alone
by
thy selfe
,
vse
the
most
violent
frictions
and
rubbings
of
thy selfe
thou
canst
,
by
the
priuate
meditation
and
application
of
the
seuerest
terrors
and
threats
against
spirituall
slouthfulnesse
,
that
thou
canst
meete
withall
.
And
beseech
the
Lord
himselfe
,
that
with
the
hand
of
his
owne
Spirit
,
hee
would
make
whatsoeuer
thou
shalt
so
heare
,
and
meditate
vpon
,
to
fume
vp
into
thy
braine
,
and
to
pearce
to
thy
heart
,
to
cut
insunder
those
tough
humors
of
pride
,
idlenesse
,
loue
of
fleshly
ease
,
and
the
like
,
which
haue
beene
the
causes
of
this
slumbering
and
sleepinesse
in
thee
.
Thirdly
,
3.
Help
.
if
spirituall
deafenesse
hath
beene
the
meanes
of
the
want
of
this
feeling
,
thy
meditations
hauing
been
taken
vp
with
thinking
vpon
iniuries
that
such
and
such
haue
offered
,
or
the
profits
of
the
world
,
of
the
pouertie
of
thy
estate
,
and
such
like
trifles
,
when
the
Word
hath
beene
preached
vnto
thee
;
get
the
Lord
Iesus
to
open
thine
eares
to
his
Word
,
to
bridle
the
vnrulinesse
of
thy
affections
,
to
stoppe
vp
thy
eares
from
listening
vnto
such
charmes
,
and
inchantments
.
And
to
remedy
this
deafenesse
,
it
shal
(
besides
)
be
good
for
thee
to
holde
thy
eares
ouer
water
wherein
wormewood
and
maioram
haue
beene
sodden
together
,
Simile
.
that
the
vapour
thereof
may
ascend
vp
to
the
braine
;
I
meane
it
shall
be
excellent
for
thee
to
haue
thy
heart
seriously
occupied
in
thinking
vpon
the
bitter
threatnings
against
fruitlesse
hearers
of
the
Word
,
and
also
vpon
the
sweete
promises
that
are
made
to
such
as
attend
diligently
,
and
heare
profitably
;
that
so
the
meditation
of
these
two
particulars
may
make
thee
keepe
narrow
watch
ouer
thy
heart
against
those
ordinary
,
vncharitable
,
vaine
,
discontented
and
worldly
motions
which
thou
hast
found
by
woefull
experience
to
haue
caused
thee
to
let
slip
many
holesome
exhortations
,
admonitions
,
consolations
&
threats
,
which
might
haue
wrought
vpon
thy
affections
,
to
the
continuance
of
that
spirituall
feeling
,
which
the
Diuell
and
thine
owne
traiterous
heart
haue
bereft
thee
of
.
Thus
,
I
say
,
if
that
spirituall
sense
bee
gone
,
which
once
thou
hadst
,
get
thy
sinne
remedied
(
whether
it
be
sin
against
conscience
,
drowsinesse
in
thy
profession
,
wandering
of
the
minde
,
and
dulnesse
of
apprehension
and
attention
in
the
hearing
of
the
Word
)
which
hath
beene
the
cause
of
the
same
.
And
when
thou
hast
thus
recouerd
thy selfe
,
watch
against
all
these
euills
,
and
occasions
:
beseech
the
Lord
to
continue
this
feeling
in
thee
:
Let
zeale
,
wisedome
and
sinceritie
season
all
thy
holy
endeauours
.
Then
thou
shalt
find
,
that
though
this
sense
be
at
times
obscured
in
the
ashes
;
by
the
speciall
hand
and
prouidence
of
God
,
yet
it
shall
bee
rather
in
wisedome
to
proue
thee
,
then
in
wrath
to
punish
thee
.
And
still
thou
shalt
haue
experience
,
that
God
is
thy
God
,
as
well
when
thou
feelest
Nature
resisting
grace
,
as
when
thou
findest
grace
controlling
the
sauciness
,
&
subduing
the
strength
of
nature
and
corruption
.
CHAP.
XI
.
The
fourth
and
last
Doctrine
obseruable
in
the
second
part
of
the
Text.
Sect.
1.
Doctr.
8.
There
are
diuersitie
of
degrees
in
the
feeling
of
seueral
Christians
.
NOw
followeth
the
fourth
position
(
as
the
last
from
the
middle
of
the
verse
)
to
bee
discoursed
vpon
.
Which
standeth
thus
;
That
there
is
not
the
like
feeling
of
grace
in
all
Christians
.
There
is
as
good
a
ground
for
this
point
from
the
Text
,
as
for
the
former
.
It
is
with
the
feeling
of
Grace
in
the
heart
,
as
it
is
with
the
hearing
of
the
sound
of
the
winde
.
Some
heare
not
the
winde
so
loude
as
others
,
though
it
bloweth
equally
alike
when
both
doe
heare
it
:
so
some
feele
not
the
worke
of
grace
in
the
same
measure
that
others
doe
,
though
the
same
spirit
breatheth
vpon
both
.
I
will
trouble
you
with
no
more
Scriptures
for
this
,
then
with
that
of
Saint
Paul
1.
Cor.
12.4
.
There
are
diuersitie
of
gifts
,
but
the
same
spirit
:
and
if
diuersitie
of
gifts
,
why
not
diuersitie
of
feelings
according
to
the
measure
of
those
gifts
.
And
there
is
very
good
reason
for
it
.
For
first
,
There
shall
not
be
the
same
fruition
Reason
1.
of
happinesse
in
the
kingdome
of
Glory
.
I
know
that
there
shall
bee
enioyment
of
the
same
felicitie
:
but
there
shall
not
be
the
same
enioyment
of
that
felicity
,
in
regard
of
the
degrees
of
it
;
According
to
that
of
the
Apostle
1.
Cor.
15.41
.
One
starre
differeth
from
another
in
glory
.
Now
if
there
be
differing
degrees
in
the
taste
of
Gods
fauor
among
the
Saints
triumphant
in
the
kingdome
of
glorie
;
I
see
nothing
against
it
,
but
that
it
is
so
,
and
may
bee
so
,
amongst
the
Saints
militant
vpon
the
face
of
the
earth
in
the
kingdome
of
grace
.
Secondly
,
all
are
not
of
the
same
age
Reason
2.
in
Christ
;
but
they
stand
in
a
three-fold
difference
:
Some
are
Infants
and
new
borne
Babes
in
in
Christ
,
as
Peter
calls
them
[
](A04641-e18830-b)a
a
1
Pet.
2
3.
;
or
little
Children
,
as
Iohn
calls
them
[
](A04641-e18850-b)b
b
1.
Ioh.
2.1.18
.
.
Some
are
of
a
middle
growth
,
or
yoong
men
,
as
the
same
[
](A04641-e18860-b)c
c
1.
Ioh.
2.13
.
Apostle
stileth
them
.
And
others
againe
are
strong
Christians
,
olde
men
in
pietie
,
or
Fathers
in
Christ
,
as
hee
entitleth
them
[
](A04641-e18870-b)d
d
1.
Ioh.
2.13.14
.
Now
these
seuerall
ages
haue
their
seuerall
feelings
,
new
Christians
in
one
measure
,
middle
aged
in
another
,
Fathers
in
another
.
And
amongst
euery
one
of
these
kindes
,
one
hath
his
feeling
in
one
degree
,
and
another
in
another
,
according
to
the
measure
which
the
Lord
hath
allotted
for
him
,
&
according
to
that
capabilitie
which
he
hath
giuen
them
seuerally
.
Reason
3.
Thirdly
,
the
Lord
will
haue
it
thus
,
that
Christians
may
see
themselues
to
stand
in
neede
of
helpe
from
one
another
;
which
they
would
not
take
notice
of
,
if
there
were
an
equalitie
of
gifts
,
and
equall
feeling
answerable
thereunto
.
Sect.
2.
Vse
1.
By
this
then
in
the
first
place
we
may
see
what
answer
may
be
made
,
what
satisfaction
may
bee
giuen
to
those
Christians
,
who
call
their
estate
in
doubt
,
and
make
a
question
,
Whether
euer
they
had
sound
grace
bestowed
vpon
them
,
because
they
neuer
had
the
same
feeling
wrought
in
them
,
which
they
heare
to
haue
beene
in
others
that
are
of
the
same
profession
,
age
,
and
standing
with
themselues
;
questioning
,
Whether
euer
their
repentance
was
sound
,
because
their
humiliation
was
neuer
so
deep
as
theirs
;
Whether
euer
their
faith
was
sound
,
because
they
haue
not
attained
vnto
the
same
stedfastnesse
of
perswasion
in
Gods
loue
,
that
strength
against
doubting
,
and
that
measure
of
spirituall
ioy
in
the
holy
Ghost
,
that
their
brethren
haue
attained
vnto
.
To
whom
this
is
that
which
I
will
say
(
for
their
resolution
)
As
there
are
diuersitie
of
degrees
in
the
gifts
of
the
Spirit
,
so
there
are
differences
in
the
measure
of
feeling
that
accompany
those
gifts
:
and
therefore
they
may
haue
grace
,
thogh
they
cannot
remember
that
euer
they
haue
matched
such
and
such
(
whom
they
suspicion
,
whether
euer
it
were
true
,
because
it
hath
not
equalled
thy
brothers
feeling
,
that
is
but
a
copartner
with
thee
of
the
same
grace
?
I
doe
not
deny
but
that
it
is
good
for
thee
to
be
iealous
of
thine
owne
condition
(
and
I
would
to
God
the
hypocrite
would
but
fall
to
make
such
questions
)
but
yet
take
heede
(
thou
that
art
a
right
Saint
)
that
thou
doest
not
grudge
at
Gods
wisedome
in
dispensing
his
gifts
of
this
nature
:
if
hee
hath
giuen
thee
any
measure
of
humiliation
,
and
consolation
at
all
,
it
is
his
great
mercy
,
if
it
be
in
truth
.
And
whether
it
be
in
truth
thou
shalt
easily
finde
by
these
particulars
.
First
,
for
thy
humiliation
(
whether
the
Lawe
hath
beene
thy
Scholemaister
,
or
the
Gospel
thy
Tutor
,
to
bring
thee
hereunto
,
for
[
](A04641-e18930-b)e
e
Rom.
2.4
Gal.
3.24
both
haue
an
hand
in
leading
to
repentance
)
:
if
that
hath
beene
true
,
first
,
thou
hast
had
a
sight
of
sin
,
as
it
is
sin
;
secondly
,
thou
hast
seene
thy selfe
a
condemned
person
for
sinne
;
thirdly
,
thou
hast
grieued
for
it
;
fourthly
,
thou
hast
growne
to
dislike
it
,
and
doest
daily
more
&
more
;
and
fiftly
thou
forsakest
it
.
Againe
,
for
thy
faith
,
if
that
be
true
,
then
first
thou
hast
seen
no
other
name
whereby
thou
canst
bee
saued
,
but
the
name
of
Iesus
.
Secondly
,
thou
hast
disclaimed
,
and
renounced
thine
own
righteousnesse
.
Thirdly
,
thou
hast
longed
after
Christ
.
Fourthly
,
thou
hast
either
found
him
to
thy
spirituall
comfort
,
or
else
thou
hast
a
resolution
that
thou
wilt
not
be
satisfied
vntill
thou
hast
found
him
,
and
dost
see
thy
sinnes
pardoned
in
him
;
And
thou
longest
with
all
thy
heart
for
that
same
ioy
of
Gods
chosen
,
so
much
,
and
so
often
spoken
of
in
the
Scripture
.
If
then
thou
hast
these
things
in
thee
,
in
neuer
so
weake
a
measure
,
know
thou
that
thy
case
is
good
,
thogh
thou
hast
not
attayned
vnto
the
same
heighth
and
depth
of
them
that
other
seruants
of
God
haue
,
perhappes
no
elder
in
respect
of
the
new
birth
then
thy selfe
too
.
Thou
doubtest
of
thy
humiliation
:
thou
sayest
,
Why
peraduenture
by
the
vertue
of
education
and
example
,
thou
hast
beene
trayned
vp
well
is
lacking
one
way
,
eyther
in
thy
humiliation
,
or
of
faith
,
the
Lord
hath
made
good
another
way
.
Take
that
which
thine
is
,
and
bee
thankefull
;
knowing
and
perswading
thy self
,
that
thou
shalt
not
misse
of
one
inch
of
that
measure
of
feeling
which
he
hath
layd
out
for
thee
.
A
Caution
This
haue
I
spoken
,
not
with
an
intent
to
flesh
any
hypocrite
,
or
other
person
,
that
is
frozen
in
the
dregs
of
securitie
;
(
for
if
any
doe
so
abuse
it
,
the
offence
is
taken
,
not
giuen
)
;
neyther
to
sing
a
Song
of
fleshly
ease
to
the
Christian
himselfe
,
to
make
him
slack
his
diligence
in
making
his
calling
and
election
sure
;
but
onely
to
giue
satisfaction
vnto
his
wauering
heart
,
when
hee
shall
doubt
of
the
truth
of
his
spirituall
feeling
when
he
compareth
it
with
the
feeling
of
others
,
whose
measure
in
this
thing
is
greater
then
his
owne
.
Sect.
3.
Vse
2.
In
the
next
place
,
this
serues
to
condemne
the
vncharitablenesse
of
some
in
the
Church
of
Christ
,
which
call
into
suspicion
the
soundnesse
of
their
fellow
brethren
,
because
(
hauing
bin
as
long
trained
vp
in
the
Schoole
of
Christ
as
themselues
)
they
haue
not
attayned
vnto
the
same
measure
of
feeling
that
themselues
haue
.
Which
Christians
,
if
they
would
well
aduise
themselues
by
this
doctrine
,
may
plainly
see
,
that
they
passe
their
bounds
,
&
censure
more
tartly
then
they
warrantably
may
.
For
if
the
winde
,
when
it
bloweth
,
is
not
heard
by
all
alike
that
doe
heare
it
;
why
wilt
thou
measure
another
mans
hearing
by
thine
owne
eare
,
another
mans
graces
by
thine
owne
feeling
?
Is
there
not
diuersitie
of
gifts
,
and
are
there
not
different
degrees
in
feeling
?
If
thou
bee
a
Christian
,
thou
darest
not
deny
it
.
If
then
that
grace
or
those
graces
which
thou
hast
,
be
wrought
in
thy
brother
(
whether
the
measure
of
his
feeling
bee
the
same
with
thine
,
yea
,
or
no
)
take
heed
that
thou
doest
not
entertayne
such
hard
&
vncharitable
conceits
of
him
.
If
the
fruits
of
the
Spirit
speake
for
him
,
doe
not
thou
speake
against
him
,
though
the
sense
which
doth
accompany
the
worke
of
mortification
,
and
goeth
:
So
is
euery
one
that
is
borne
of
the
Spirit
.
The
words
apart
interpreted
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
meaning
of
the
words
must
first
bee
enquired
into
.
[
But
canst
not
tell
:
]
In
the
Originall
this
phrase
is
thus
set
down
,
[
Thou
knowest
not
.
]
Now
to
bring-in
the
diuers
acceptions
and
sundry
significations
that
this
word
Know
hath
in
the
Scriptures
,
were
but
needelesly
to
spend
Time
,
and
fill
Paper
,
in
this
Text.
This
negatiue
,
Thou
knowest
not
,
or
Canst
not
tell
,
is
asmuch
as
the
affirmatiue
,
Thou
art
ignorant
.
[
Whence
it
commeth
;
]
there
is
some
little
difficulty
in
this
little
word
IT
,
whether
it
be
to
be
referred
to
Winde
,
Quest.
Answ.
or
Sound
.
And
it
may
easily
be
answered
,
that
it
hath
relation
vnto
Winde
,
rather
then
Sound
:
and
the
reason
is
this
;
because
Nicodemus
could
not
but
know
,
euen
by
meere
hearing
,
whence
the
sound
of
the
Winde
came
,
viz.
from
the
Winde
;
though
by
meere
hearing
,
hee
could
not
tell
what
corner
the
Winde
it selfe
comes
from
.
So
that
this
phrase
,
Whence
IT
commeth
,
may
be
turned
thus
,
Whence
that
Winde
cometh
:
yea
,
Obiect
.
but
will
some
obiect
and
say
,
The
cause
of
the
Winde
may
bee
knowne
;
and
a
man
may
easily
vnderstand
whence
it
commeth
,
both
in
respect
of
the
supernaturall
cause
of
it
,
and
naturall
.
Is
not
the
supernaturall
cause
of
it
,
God
himselfe
?
The
sayings
of
Moses
declare
as
much
:
[
](A04641-e19240-b)h
h
Exd.
11.13
The
LORD
brought
an
East
winde
vpon
the
Land
,
all
that
day
,
and
all
that
night
:
and
in
the
nineteenth
verse
of
the
same
chapter
,
IEHOVAH
turned
a
mighty
strong
west
winde
,
which
tooke
away
the
locusts
,
and
cast
them
into
the
red
Sea
.
And
in
another
place
he
saith
,
[
](A04641-e19280-b)i
i
Num.
11
13.
There
went
forth
a
winde
from
the
LORD
,
and
brought
Quailes
from
the
Sea
.
And
by
the
Prophet
Amos
[
](A04641-e19310-b)k
k
Amos
4.17
.
GOD
is
called
the
Creator
of
the
windes
.
Secondly
,
as
for
the
naturall
cause
of
the
winde
,
it
is
knowne
to
be
a
cold
cloud
meeting
(
in
the
middle
region
of
the
aire
)
with
such
vapours
as
arise
from
the
earth
,
according
to
that
of
the
Psalmist
[
](A04641-e19340-b)l
l
Psal.
135
7.
;
He
causeth
the
vapours
to
ascend
from
the
ends
of
the
earth
,
hee
bringeth
the
winde
out
of
his
treasuries
,
that
is
,
out
of
the
Caues
and
hidden
places
of
the
earth
,
where
the
Lord
holdeth
the
windes
as
in
a
storehouse
,
to
bring
them
forth
thence
according
to
his
pleasure
:
So
that
,
thus
I
say
it
may
be
knowne
whence
the
winde
commeth
.
True
.
Why
then
doeth
Christ
heere
charge
Nicodemus
with
such
ignorance
,
that
hee
did
not
know
whence
the
winde
came
?
Was
he
a
Doctor
in
Israel
,
and
had
hee
neither
Philosophie
to
know
the
naturall
cause
of
the
winde
,
nor
Diuinitie
to
know
the
supernaturall
?
To
this
I
answer
,
Answer
to
this
obiection
.
that
the
words
are
not
to
be
vnderstood
of
Nicodemus
his
ignorance
in
the
cause
of
the
winde
,
and
whence
it
ariseth
,
as
from
the
supernaturall
and
naturall
originall
of
it
;
but
of
his
ignorance
about
the
particular
place
,
angle
and
corner
whence
this
winde
,
or
that
winde
commeth
;
implying
,
that
hee
could
not
know
whether
it
came
from
East
or
West
,
or
North
or
South
,
onely
by
hearing
the
sound
of
it
:
and
so
are
the
words
to
bee
vnderstood
.
[
Nor
whither
it
goeth
]
:
that
is
,
Nor
into
what
corner
it
will
turne
,
how
strongly
,
or
how
long
it
will
blowe
,
what
a
measure
of
sound
it
wil
rise
to
ere
it
ceaseth
.
[
So
is
euery
one
that
is
borne
of
the
Spirit
]
This
,
at
the
first
sight
,
seems
to
be
a
strange
speech
,
being
so
to
be
applyed
as
it
is
,
I
meane
to
the
immediate
fore-going
sentence
,
Canst
not
tell
whence
it
commeth
,
and
whither
it
goeth
.
For
,
what
?
Doubt
.
can
wee
not
know
whence
the
Spirit
of
regeneration
commeth
,
or
what
it
worketh
?
Doth
not
the
Scripture
tell
vs
,
that
the
holy
Ghost
proceedeth
from
the
Father
&
the
Sonne
:
and
that
[
](A04641-e19440-b)m
m
Iac.
1.17
euery
good
and
perfect
gift
cometh
downe
from
the
Father
of
Lights
:
and
that
the
fruits
of
the
Spirit
,
and
the
effects
which
it
produceth
are
[
](A04641-e19470-b)n
n
Galat.
5
22.23
loue
,
ioy
,
peace
,
long-suffering
,
gentlenes
,
goodnes
,
faith
,
meekenes
,
&
c.
?
Yes
:
why
then
is
it
said
heere
,
that
it
is
with
the
operation
of
the
Spirit
in
the
regenerate
,
as
it
is
with
the
winde
in
the
ayre
,
not
to
be
knowne
whence
it
cometh
,
and
whither
it
goeth
?
I
answer
;
Solution
.
This
phrase
is
heere
vsed
,
not
to
signifie
vnto
vs
,
that
the
wayes
of
spirituall
men
are
vnknowne
to
those
that
where
it
will
cease
,
or
how
it
will
cease
,
how
strong
it
will
be
,
how
long
it
will
blowe
before
it
will
fall
.
So
is
it
with
the
blowings
of
grace
in
the
regenerate
sometimes
;
thogh
they
feele
the
Spirit
working
in
them
,
they
cannot
distinctly
and
directly
tell
whether
the
Spirit
be
the
Author
of
it
,
yea
,
or
no
:
and
when
they
doe
know
whence
it
cometh
,
and
can
tell
that
the
Spirit
is
the
originall
of
it
,
they
can
not
tell
what
measure
of
it
they
shall
receiue
.
From
the
words
thus
commented
vppon
,
two
poynts
of
Doctrine
do
arise
,
.i.
that
the
Spirit
is
somtimes
felt
working
,
and
yet
is
not
discerned
to
bee
the
Spirit
:
secondly
,
That
the
measure
of
a
Christians
graces
,
is
incomprehensible
.
CHAP.
XIII
.
The
first
proposition
handled
out
of
the
last
part
of
the
Text.
Sect.
1.
Doctr.
9.
THe
former
of
these
wanteth
not
proofe
.
For
,
that
the
Spirit
is
somtimes
felt
working
by
the
regenerate
in
themselues
;
and
yet
is
no
more
knowne
by
them
whence
that
worke
commeth
,
then
the
winde
by
the
bare
sound
of
it
can
be
knowne
from
what
particular
corner
(
whether
East
or
West
,
&c.
)
it
cometh
,
is
as
cleare
a
case
in
Diuinitie
as
can
be
.
It
was
the
Spirit
(
no
doubt
)
that
mooued
Nicodemus
to
come
to
Christ
;
and
it
is
very
likely
that
hee
heard
a
certayne
secret
sound
within
him
,
telling
him
,
that
Christ
was
an
extraordinary
teacher
,
sent
from
God
,
and
that
bade
him
come
to
Christ
for
instruction
:
yet
Nicodemus
did
not
know
that
this
motion
came
from
the
Spirit
of
God
.
For
if
he
had
,
he
would
neuer
haue
wondered
so
much
as
hee
did
at
the
speech
of
Christ
,
when
hee
discoursed
with
him
of
the
working
of
the
Spirit
in
the
hearts
of
the
regenerate
.
Paul
also
(
whose
Story
Saint
Luke
mentioneth
[
](A04641-e19650-b)o
o
Acts
9.
Compare
the
3
,
4
,
5
,
and
6.
verses
with
the
18.
)
when
he
was
cast
downe
with
the
hand
of
God
,
so
suddenly
and
violently
(
as
he
was
trauelling
with
Letters
from
the
high
Priest
towards
Damascus
,
against
the
Saints
)
had
a
strong
and
a
strange
worke
and
himselfe
into
an
Angell
of
light
,
telling
the
Christian
,
there
is
a
thing
like
repentance
,
which
is
not
repentance
;
like
faith
,
which
is
no
true
faith
?
and
by
this
meanes
hee
driues
the
poore
soule
into
such
a
quandary
,
that
it
can
not
distinctly
tell
whether
the
holy
motions
which
it
hath
be
but
meere
flashes
of
ioy
,
of
sorrow
,
or
whether
the
holy
Ghost
be
the
author
of
them
.
Seeing
then
many
saints
are
but
yonglings
in
piety
,
seeing
the
Diuell
seekes
by
all
cunning
fetches
to
blinde
their
eyes
,
that
they
may
not
so
plainely
see
the
truth
of
their
graces
:
wee
need
not
account
it
any
strange
poynt
of
Doctrin
,
To
hold
and
affirme
,
that
a
man
may
haue
the
stirrings
of
grace
in
him
,
and
yet
not
at
all
times
know
that
the
holy
Ghost
is
the
breeder
of
them
.
Sect.
2.
Before
I
come
to
the
Vse
,
a
question
must
be
answered
,
which
is
fitly
occasioned
by
the
Doctrine
;
and
this
it
is
:
Quest.
Whether
a
man
may
haue
the
worke
of
Conuersion
and
not
know
of
it
at
all
?
To
this
I
answer
Answ.
negatiuely
,
A
man
cannot
be
conuerted
,
but
he
must
needes
know
it
,
some
way
or
other
.
And
my
reason
is
this
:
because
Conuersion
is
a
change
;
and
can
a
man
be
changed
and
not
finde
an
alteration
in
himselfe
?
Yea
but
then
will
some
say
,
I
contradict
my selfe
;
vnsay
that
which
I
haue
now
prooued
.
Not
so
.
For
though
I
say
a
man
cannot
be
conuerted
but
he
must
needs
know
of
an
alteration
in
himselfe
,
yet
may
hee
bee
ignorant
of
the
trueth
of
his
conuersion
for
a
time
:
to
be
turned
he
may
finde
himselfe
,
but
directly
to
know
,
and
to
say
,
I
am
truely
turned
by
the
worke
of
the
Spirit
,
hee
may
possibly
,
not
for
a
time
;
and
heerein
he
may
doubt
and
wauer
:
and
though
he
hath
receiued
the
holy
Ghost
to
renue
him
;
yet
his
condition
may
possibly
be
such
,
that
he
shall
say
,
I
am
not
yet
renued
.
But
to
be
altered
,
and
find
no
alteration
at
all
in
a
mans
selfe
;
I
doe
not
see
what
one
Scripture
doeth
warrant
it
.
Yes
will
some
say
,
There
is
Scripture
for
it
.
Obiect
.
For
it
is
said
of
some
[
](A04641-e19730-b)q
q
Acts
19.2
.
that
were
in
Ephesus
,
who
were
Disciples
,
&
of
the
number
of
Beleeuers
,
that
they
had
not
so
much
as
heard
whether
there
were
an
holy
Ghost
,
or
no.
For
Paul
said
vnto
them
;
Haue
ye
receiued
the
holy
Ghost
since
yee
beleeued
:
and
they
answered
him
,
Wee
haue
not
so
much
as
heard
whether
there
be
any
holy
Ghost
.
Now
if
such
as
beleeued
,
neuer
had
heard
whether
there
be
an
holy
Ghost
,
then
it
is
likely
that
they
neuer
felt
the
working
of
the
holy
Ghost
in
their
conuersion
;
neither
one
way
nor
other
.
Answer
.
But
to
this
I
answer
;
first
of
all
,
that
it
is
a
bad
consequent
,
to
conclude
,
that
because
the
Disciples
of
Ephesus
had
not
heard
of
the
holy
Ghost
,
therefore
a
man
can
haue
no
knowledge
of
his
conuersion
,
though
he
be
conuerted
.
Answer
.
Againe
,
besides
this
we
must
know
that
the
holy
Ghost
is
taken
3.
waies
in
the
Scriptures
.
First
,
it
signifieth
the
substance
it selfe
,
or
the
person
,
of
the
holy
Ghost
,
the
third
person
in
the
Trinitie
;
secondly
,
it
signifieth
the
sanctifying
and
inuisible
gifts
of
the
Spirit
,
which
are
conferred
vpon
the
Elect
at
their
conuersion
;
and
thirdly
,
the
visible
spirituall
gifts
,
which
Christ
bestowed
vpon
the
faithfull
or
some
of
them
,
in
the
Primitiue
Church
.
Now
,
in
this
place
of
the
Acts
is
neyther
meant
the
person
of
the
holy
Ghost
,
nor
the
inuisible
sanctifying
gifts
of
the
holy
Ghost
.
For
it
had
bin
a
most
absurd
thing
for
Paul
to
haue
esteemed
those
as
such
as
had
neuer
knowne
whether
there
were
an
holy
Ghost
or
no
,
or
regenerating
gifts
of
that
holy
Ghost
yea
or
no
,
who
were
Disciples
,
who
had
receiued
the
Baptisme
of
that
Iohn
which
in
his
course
of
baptizing
had
made
mention
of
such
a
Spirit
and
of
such
gifts
,
when
he
said
,
[
](A04641-e19850-b)r
r
Mat.
3.11
.
I
indeed
baptize
you
with
water
to
repentance
,
but
there
is
one
that
cometh
after
me
,
who
is
stronger
then
mee
,
he
shall
baptize
you
with
the
holy
Ghost
,
and
with
fire
.
It
had
beene
an
absurd
thing
(
I
say
)
for
Paul
to
haue
doubted
whether
they
had
knowne
of
such
a
Spirit
&
such
gifts
:
in
neither
of
those
two
senses
is
the
place
therefore
to
bee
vnderstood
;
but
it
rather
is
to
be
meant
of
the
visible
gifts
which
in
those
times
Christ
did
powre
downe
vppon
his
Church
.
Concerning
such
gifts
therefore
Paul
asketh
the
Disciples
of
Ephesus
,
whether
they
had
receiued
them
,
yea
or
no
;
as
,
the
gifts
of
tongues
,
and
prophecie
.
And
concerning
such
gifts
,
they
answer
Paul
also
,
We
know
not
whether
there
be
any
holy
Ghost
:
wee
neuer
heard
whether
euer
Christ
gaue
any
such
visible
gifts
vnto
his
Church
,
as
the
gifts
of
tongues
and
prophecying
are
.
So
that
from
that
Scripture
no
such
matter
can
be
gathered
,
that
it
is
possible
for
a
Christian
neuer
to
finde
a
change
in
himselfe
,
and
yet
be
changed
.
For
if
a
man
be
conuerted
by
the
Spirit
of
grace
,
he
may
know
an
alteration
in
himself
,
though
he
cannot
so
presently
vnderstand
that
that
change
in
himself
is
the
right
change
,
and
such
as
the
holy
Ghost
produceth
and
causeth
;
and
though
at
sometimes
(
as
the
Doctrine
sheweth
)
the
spiritual
feeling
which
he
hath
within
him
,
cannot
so
directly
bee
comprehended
to
come
from
the
Spirit
,
as
at
another
time
it
is
,
and
may
be
.
The
Vse
followeth
.
Sect.
3.
Vse
.
To
teach
the
children
of
God
when
they
haue
any
feeling
in
themselues
,
and
know
not
whence
directly
it
is
,
to
go
and
enquire
at
the
word
of
God
,
at
the
Priests
lips
which
preserue
knowledge
,
or
at
the
mouth
of
some
faithfull
brother
;
and
to
compare
their
present
sense
with
what
that
word
reuealeth
,
and
to
open
their
case
plainely
&
faithfully
to
such
a
Minister
or
such
a
brother
,
telling
them
how
it
hath
beene
with
them
,
or
how
it
is
with
them
,
either
in
case
of
sorrow
,
ioy
,
&c.
intreating
them
to
acquaint
them
with
euidence
from
the
Word
,
whether
the
griefe
which
they
are
sometimes
ouerwhelmed
withall
,
or
the
comforts
that
they
are
at
other
times
accheerd
withall
,
be
such
as
are
fruits
of
Gods
sanctifying
Spirit
.
For
,
seeing
there
may
be
such
a
feeling
in
a
man
,
and
not
knowne
by
him
to
come
from
heauen
,
nor
whence
indeed
;
I
thinke
that
it
is
very
necessary
for
him
to
make
such
an
enquiry
as
I
am
now
perswading
vnto
.
Euen
as
a
man
therefore
that
heareth
the
noyse
of
the
winde
abroad
,
that
he
may
know
in
what
corner
it
lieth
,
from
what
Angle
it
commeth
,
whether
from
the
East
or
from
the
West
,
&c.
So
when
thou
hearest
a
kinde
of
spirituall
sound
in
thy selfe
,
blowing
,
eyther
roughly
to
humble
thee
,
or
pleasingly
to
accheere
thee
,
or
any
way
else
to
affect
thee
;
if
thou
wouldst
know
whether
it
be
Sibboleth
,
or
Shiboleth
,
whether
a
delusion
of
Satan
,
or
a
right
blast
from
heauen
;
as
Philip
saide
to
Nathanael
in
another
case
,
[
](A04641-e19980-b)s
s
Ioh.
1.46
Come
and
see
:
So
say
I
to
thee
in
this
,
Goe
and
see
,
search
and
trie
,
consult
with
the
booke
of
God
,
with
the
Ambassadors
of
God
,
with
the
Saints
of
God
,
whether
what
is
in
thee
be
of
that
qualitie
which
the
Scriptures
declare
to
be
in
them
that
are
sanctified
;
&
whether
it
hath
the
regenerating
Spirit
for
the
originall
and
fountain
of
it
.
1.
Is
it
Desire
that
is
set
a
worke
within
thee
,
to
request
and
seeke
after
the
fauour
of
God
?
Search
and
trie
whether
some
outward
extremity
that
thou
art
in
,
or
some
externall
casualty
thou
art
like
to
fall
into
,
doth
stirre
thee
vp
to
this
seeking
:
or
whether
the
sweetnesse
of
Gods
loue
accounted
by
thee
better
then
life
it selfe
,
as
it
was
by
Dauid
,
doth
allure
thee
to
it
,
Psal.
63.3
so
that
thou
couldest
be
content
to
forgo
all
the
pleasures
of
this
life
,
patiently
to
beare
whatsoeuer
the
Lord
inflicteth
vpon
thee
(
if
he
seeth
it
meete
)
that
thou
mayest
obtaine
the
light
of
this
his
louing
countenance
.
2
Doth
griefe
seize
vpon
thee
,
doth
sorrow
smite
thee
for
sin
committed
?
See
&
looke
,
whether
the
punishment
due
,
or
the
deed
that
is
done
against
so
good
a
God
,
doe
most
trouble
thee
.
3
Feelest
thou
the
affection
of
loue
to
stirre
in
thee
towards
the
Almighty
?
Looke
out
and
see
whether
it
bee
not
rather
with
Saul
for
the
kingdome
,
with
Achitophel
for
honour
,
with
Iudas
for
an
office
amongst
the
twelue
,
with
Courtiers
for
aduauncement
,
with
Schollers
for
preferment
,
then
with
Dauid
for
holinesse
which
thou
seest
in
God
deseruing
loue
at
thy
hands
;
then
with
a
dutifull
childe
for
the
speciall
and
spirituall
goodnesse
of
God
in
Christ
Iesus
,
resoluing
to
loue
him
though
hee
whippeth
thee
,
to
trust
in
him
though
hee
killeth
thee
,
to
obey
him
though
hee
takes
away
his
outward
benefits
from
thee
.
4
Is
it
ioy
and
gladnesse
that
springeth
vp
in
thy
heart
?
Examine
and
trie
whether
acquaintance
with
worldly
friends
,
countenance
amongest
great
ones
,
command
amongst
mean
ones
,
credit
amongst
all
,
riches
,
authority
,
dignity
,
hope
of
great
posterity
and
the
like
,
be
the
ground
of
that
ioy
;
or
whether
the
preaching
of
the
Crosse
of
Christ
,
thy
sharing
in
the
death
of
Christ
,
thy
partaking
of
the
graces
of
Christ
,
be
the
fountain
&
occasion
of
it
.
5
Againe
,
art
thou
moued
at
somtimes
to
be
a
little
suspicious
and
iealous
of
the
estate
of
thy
soule
;
and
whether
it
be
with
thee
as
it
is
and
should
be
with
a
sound
Christian
?
Proue
and
try
whether
thou
thus
fearest
thy selfe
onely
because
thou
wouldst
fare
well
,
and
haue
thy
soule
happy
that
thou
mayest
escape
damnation
(
which
a
wicked
man
may
attaine
vnto
;
)
or
chiefly
because
thou
wouldest
do
well
,
and
haue
thy
soule
holy
,
that
thou
mayest
be
a
sanctified
vessell
to
liue
to
Gods
glory
,
which
none
but
the
Elect
can
reach
vnto
.
In
a
word
,
whatsoeuer
the
inward
mouings
&
feelings
be
which
arise
and
make
a
noyse
in
thy
soule
;
that
thou
mayest
not
be
doubtfull
,
but
vnderstand
with
some
certainety
whence
they
come
,
compare
those
feelings
with
the
like
in
the
Scriptures
:
and
if
thou
wauerest
about
the
foundation
and
wel-head
of
them
,
and
canst
not
be
resolued
and
settled
concerning
that
,
acquaint
such
with
them
as
are
fit
to
bee
thy
teachers
and
directors
in
this
case
;
and
then
thou
shalt
know
in
what
corner
the
winde
lieth
,
from
what
Spirit
the
motion
ariseth
,
and
so
shalt
find
cause
of
humiliation
or
consolation
accordingly
.
CHAP.
XIII
The
second
and
last
poynt
from
the
last
part
of
the
Text.
Sect.
1.
TO
draw
to
a
conclusion
,
the
last
thing
which
I
haue
to
handle
is
ctrine
,
to
encounter
with
that
dangerous
opinion
of
perfection
in
this
life
,
first
broched
by
those
ancient
heretiks
called
Cathari
,
&
since
maintained
by
the
Family
of
Loue
;
as
also
with
that
grosse
absurdity
of
the
monkish
order
,
which
makes
cloistering
and
contemplation
the
perfection
of
a
man
:
as
if
a
man
when
he
were
got
into
a
Cloister
,
had
attained
to
know
that
,
which
this
point
is
against
,
euen
the
height
and
top
of
his
gifts
and
graces
,
not
onely
what
they
are
,
but
also
what
they
shall
be
.
These
errors
I
might
stand
to
confute
,
but
that
I
had
rather
leaue
that
to
the
Schooles
,
and
deale
with
thee
(
good
Reader
)
about
certaine
duties
whereunto
I
haue
a
desire
to
perswade
thee
,
with
words
of
exhortation
.
Sect.
3.
Vse
1.
Exhortation
to
a
two-folde
duty
:
first
imitation
of
the
Saints
.
And
first
,
that
thou
wouldst
endeuor
to
imitate
,
and
follow
the
best
of
the
saints
in
the
tradings
of
grace
.
For
if
no
Christian
knoweth
what
measure
of
grace
he
shall
attaine
vnto
,
then
what
knowst
thou
but
that
thou
maist
com
neere
(
if
not
ouer
take
)
Abraham
in
Faith
,
Iosuah
in
spirirual
corage
,
Moses
in
meeknes
,
Dauid
in
holines
,
Iosiah
in
vprightnes
,
Mary
Magdalen
in
repentance
,
Paul
in
zeale
,
&c.
only
if
thou
wilt
but
imitate
these
holy
Worthies
in
those
worthy
steps
which
they
haue
trod
before
thee
.
Thou
wishest
,
Oh
that
I
could
come
neere
such
an
one
,
I
would
I
could
do
as
he
doth
;
he
is
ful
,
and
I
am
barren
:
O
how
may
I
attain
to
some
of
that
fulnes
which
he
hath
!
Imitate
thou
,
but
emulate
not
.
Take
heed
that
thou
dost
not
enuy
him
,
but
endeuour
to
follow
him
:
thou
knowst
not
what
degrees
thou
mayest
attaine
vnto
in
time
,
thou
mayest
peraduenture
ouertake
him
.
And
though
haply
thou
canst
not
be
AS
hee
is
for
the
measure
of
piety
,
yet
thou
mayest
be
like
him
(
for
the
maner
of
sanctitie
)
if
thou
settest
his
godly
example
before
thee
for
a
patterne
,
following
him
as
Paul
wished
his
[
](A04641-e20320-b)u
u
1.
Cor.
12.1
.
Corinths
to
follow
himselfe
,
euen
so
farre
forth
as
he
was
a
follower
of
Christ
Iesus
.
And
not
only
must
one
Christian
learne
thus
to
imitate
an
other
,
that
they
may
ouertake
one
another
;
The
second
duty
exhorted
vnto
in
the
2.
vse
,
growth
in
grace
.
but
also
all
Christians
must
learne
to
thriue
and
grow
in
grace
(
vpon
the
meditation
of
this
principle
)
not
to
goe
backeward
;
for
that
is
dangerous
and
fearefull
:
not
to
stand
stil
or
lie
down
as
Balaams
[
](A04641-e20350-b)x
x
Numb
.
asse
did
;
for
that
is
neither
commodious
nor
gainful
;
but
to
be
still
running
,
and
hastening
toward
the
mark
(
with
Paul
[
](A04641-e20370-b)y
y
Philip.
3
14
)
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
The
Lord
doth
of
purpose
keepe
secret
to
himselfe
,
and
hidden
from
his
seruants
,
the
measure
of
their
graces
,
that
they
may
dayly
bee
growing
,
and
continually
endeauouring
to
haue
their
spirituall
possessions
euer
mended
,
neuer
payred
;
that
they
may
get
strength
by
degrees
,
vntill
they
come
to
perfection
:
as
the
Sunne
from
the
first
rising
doth
euery
minute
encrease
,
vntill
it
commeth
to
the
mid
heauen
.
Why
doe
men
of
the
world
,
from
their
first
entring
into
worldly
dealings
,
striue
by
all
manner
of
waies
to
increase
in
wealth
and
riches
,
but
because
they
will
set
no
bounds
to
their
estate
,
no
period
,
which
they
resolue
not
to
passe
;
neyther
will
they
learne
to
know
any
measure
,
beyond
which
they
purpose
not
to
goe
?
And
shall
not
men
of
the
Spirit
,
from
the
first
time
of
their
conuersion
seeke
to
thriue
in
those
spirituall
riches
no
limits
whereunto
the
Lord
hath
set
,
vntill
their
earthly
tabernacle
bee
dissolued
,
and
death
maketh
a
separation
betwixt
the
soule
and
the
body
?
How
doe
they
looke
for
the
Garland
,
except
they
runne
forward
?
What
hope
can
they
haue
of
the
Crowne
of
life
,
except
they
bee
faithfull
vnto
the
death
?
If
I
had
but
a
perswading
faculty
,
I
would
vehemently
vrge
this
spiritual
growth
in
the
practice
of
piety
,
in
the
life
of
Christianitie
in
these
declining
times
,
in
this
decaying
barren
age
of
the
world
.
But
Peter
shall
speake
in
stead
of
me
;
[
](A04641-e20400-b)z
z
2.
Pet
3.18
Grow
in
grace
:
And
so
shall
Saint
Paul
;
[
](A04641-e20430-b)a
a
Ephes
4
15.
In
all
things
grow
vp
into
him
which
is
the
head
,
that
is
,
Christ
,
&c.
Whose
counsell
I
would
entreate
thee
to
follow
,
to
hold
fast
and
to
encrease
what
thou
hast
already
receiued
.
Quest.
But
will
some
say
,
It
is
easier
to
say
,
Grow
.
then
to
shew
how
to
grow
:
bare
exhortation
berall
Arts
,
that
there
was
neuer
a
day
passed
ouer
his
head
,
wherein
he
did
not
either
reade
something
,
or
write
something
,
or
declaime
;
and
out
of
doubt
hee
was
no
loser
by
it
:
So
if
men
and
women
would
be
more
diligent
students
in
the
Oracles
of
God
,
the
book
of
the
Scriptures
,
they
should
be
great
gainers
in
the
trade
of
godlinesse
;
and
their
dayly
incomes
of
heauens
blasts
would
be
larger
then
now
they
are
.
Vnto
God
therefore
(
my
brethren
)
I
commend
you
,
[
](A04641-e20490-b)e
e
Acts
20.32
.
and
to
the
word
of
his
grace
,
which
is
able
to
build
you
vp
,
and
to
giue
you
an
inheritance
amongst
all
them
that
are
sanctified
;
[
](A04641-e20510-b)f
f
Phil.
1.9
.
praying
that
you
may
more
and
more
abound
in
knowledge
and
in
all
iudgement
.
Helpe
.
2
Secondly
,
prayer
vnto
God
,
that
hee
would
leade
vs
forward
by
his
holy
spirit
,
wil
be
a
means
to
raise
higher
the
gales
and
gusts
of
this
spirituall
winde
.
In
this
practice
we
haue
the
Apostles
to
goe
before
vs
,
who
prayed
and
said
,
[
](A04641-e20560-b)g
g
Lu.
17.5
Lord
encrease
our
faith
.
And
if
their
faith
,
then
all
the
other
graces
which
are
ioyned
with
faith
,
and
attend
vpon
her
.
Thus
prayed
Paul
on
the
behalfe
of
the
Philippians
,
that
[
](A04641-e20590-b)h
h
Phil.
1.9
.
their
loue
might
abound
.
Thus
prayed
hee
also
for
the
Ephesians
,
when
he
sayd
;
[
](A04641-e20610-b)i
i
Ephes
3.14.16
For
this
cause
doe
I
bow
my
knees
vnto
the
Father
of
our
Lord
Iesus
Christ
,
that
hee
would
graunt
you
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
by
his
Spirit
in
the
inner
man
.
And
thus
must
thou
pray
also
that
art
a
partner
in
the
possessions
of
grace
;
and
then
thou
shalt
find
that
that
God
which
hath
begunne
the
good
worke
,
will
perfect
it
:
for
the
more
frequent
and
feruent
thy
sutes
are
for
the
augmentations
of
Grace
,
the
better
thou
art
sure
to
thriue
in
thy
spirituall
and
holy
courses
.
Thirdly
,
to
loue
the
communion
Helpe
.
3
and
frequent
the
company
of
the
Saints
,
is
a
way
to
bee
gayners
,
and
a
meane
to
encrease
the
stocke
of
true
holinesse
.
The
more
vapours
are
together
,
the
longer
and
stronger
are
the
windes
like
to
bee
:
and
the
moe
holy
hearts
are
vnited
together
by
the
bond
of
holy
societie
,
the
more
occasion
their
times
about
things
that
tend
not
to
edification
,
neglecting
faith
,
repentance
,
&
such
necessary
&
neuer
to
be
knowne-enough
principles
,
they
com
at
length
to
call
their
mother
,
whoore
,
like
impudent
children
:
though
they
first
receiued
the
graces
they
make
profession
to
haue
,
in
her
;
yet
they
will
not
sticke
to
slaunder
her
as
a
limme
of
the
Romish
Synagogue
.
And
therfore
I
say
I
perswade
not
to
such
meetings
;
but
I
perswade
to
that
which
the
Apostle
doth
:
Hebr.
10.24
25
Brethren
,
forsake
not
the
assembling
your selues
together
as
some
doe
;
that
ye
may
consider
one
another
to
prouoke
vnto
loue
and
good
workes
,
and
to
exhort
one
another
,
in
asmuch
as
yee
see
the
day
approching
.
Children
season
themselues
in
profanenesse
,
by
their
playing
together
.
Profane
men
strengthen
themselues
in
wickednesse
,
by
conuersing
together
in
Ale-houses
,
Tauerns
,
Brothell-houses
,
Theatres
,
&c.
Papists
in
heresies
,
by
mutuall
society
:
and
shall
Christians
depriue
themselues
of
this
means
to
thriue
and
grow
vp
in
grace
,
by
neglecting
the
society
and
communion
of
one
another
?
God
forbid
.
If
they
doe
,
that
which
the
Prophet
speaketh
of
the
materiall
temple
,
may
bee
verified
of
them
;
[
](A04641-e20690-b)k
k
Hag.
2.3
Who
is
left
amongst
you
that
sawe
this
house
in
her
first
glory
?
And
how
do
you
see
it
now
?
Is
it
not
now
in
comparison
of
it
(
that
is
,
of
what
it
was
before
)
as
nothing
?
Fourthly
,
it
must
bee
our
care
,
not
Helpe
.
4
onely
to
walke
wisely
and
circumspectly
,
redeeming
the
time
,
as
the
Apostle
aduiseth
[
](A04641-e20770-b)l
l
Ephes.
5.15.16
;
but
also
to
bee
daily
weeding
our
corruptions
out
of
the
ground
of
our
hearts
,
with
the
weeding-hooks
of
Examination
,
and
renued
Repentance
;
searching
diligently
what
thistles
grow
at
the
bottome
,
what
euills
are
most
prone
to
please
our selues
,
in
that
wee
may
daily
grow
into
hatred
with
them
,
and
cleanse
our selues
from
all
filthines
of
the
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
,
as
the
Apostle
his
counsell
is
[
](A04641-e20790-b)m
m
2.
Cor.
7.1
.
.
For
if
day
by
day
passe
ouer
our
heads
,
and
we
seldome
,
or
neuer
search
out
our
hidden
sinnes
,
and
summon
our selues
for
them
before
Gods
Tribunall
,
wee
may
bee
so
ouer-growne
with
security
,
lacke
of
care
,
that
our
growth
in
sanctitie
will
be
hindered
,
our
gifts
of
grace
(
to
our
sense
at
least
)
much
impaired
:
euen
as
land
when
it
is
sowne
,
&
corne
when
it
is
sprung
vp
,
for
want
of
looking
to
and
weeding
,
may
bee
ouer-growne
with
noysome
weedes
,
and
vnprofitable
plants
,
to
the
great
hinderance
and
grieuance
of
the
poore
husbandman
.
Helpe
.
5
Lastly
,
it
will
much
auaile
vs
in
this
spirituall
growth
to
keepe
our
graces
in
exercise
,
and
to
put
them
to
vse
.
One
good
way
for
a
Merchant
or
Trades-man
to
thriue
in
the
world
,
Simile
.
is
(
if
his
markets
be
good
,
&
the
winds
serue
)
to
be
continually
in
trading
,
and
still
to
haue
the
maine
stocke
going
;
Whereas
,
he
which
alwayes
spends
of
the
stocke
,
and
tradeth
not
withall
,
may
goe
downe
the
winde
,
and
soone
prooue
a
bankrupt
.
So
for
a
man
to
haue
good
gifts
,
good
graces
,
and
not
occupy
with
them
,
nor
keepe
them
in
exercise
,
shall
be
so
farre
from
encreasing
his
spirituall
store
,
that
hee
shall
rather
diminish
and
wrong
it
.
Vse
limbes
and
haue
limbes
,
saith
the
olde
Adage
.
Vse
knowledge
and
haue
knowledge
,
vse
faith
and
haue
faith
,
vse
loue
and
haue
loue
,
vse
humilitie
and
haue
humilitie
,
&c.
1.
Hast
thou
the
grace
of
knowledge
?
practise
the
things
which
thou
knowest
:
that
onely
will
make
thee
an
happy
man
,
as
Christ
intimates
[
](A04641-e20850-b)n
n
Iohn
13
17.
:
put
thy
knowledge
to
vse
,
to
glorifie
God
withal
,
to
informe
thy selfe
withall
,
to
instruct
,
resolue
,
comfort
,
direct
,
perswade
and
edifie
thy
neighbours
withall
.
So
shalt
thou
grow
vp
in
knowledge
,
beyond
Papists
,
whose
knowledge
is
all
in
contemplation
;
beyond
hypocrites
,
whose
knowledge
is
onely
in
speculation
;
beyond
heretiques
,
whose
knowledge
is
onely
in
broaching
dangerous
opinions
;
beyond
Sectaries
and
Schismatiques
,
whose
knowledge
is
all
in
raising
contentions
.
2.
Hast
thou
faith
?
Let
not
her
be
idle
,
but
let
her
do
her
perfect
worke
by
loue
;
first
,
by
meditating
solitarily
and
seriously
on
Gods
loue
in
Christ
Iesus
,
on
the
priuiledges
of
Iustification
,
sanctification
,
freedom
from
the
bondage
of
corruption
,
from
the
punishment
of
sinne
,
from
the
hurt
of
affliction
,
from
the
euill
of
temptation
,
share
in
the
adoption
and
spirituall
Son-ship
,
and
eternall
inheritance
of
the
weight
of
glory
:
secondly
,
by
studying
how
to
shew
thy selfe
thankfull
to
Gods
Maiestie
,
obedient
to
his
holy
will
,
and
seruiceable
to
his
people
,
and
how
to
growe
euery
day
a
more
victorious
conquerour
ouer
thy
lusts
.
3
Againe
;
hast
thou
any
sparke
of
humility
?
put
it
to
vse
also
:
how
?
first
,
by
meditating
on
Gods
holines
,
thine
owne
vilenesse
,
another
Christians
goodnesse
,
whom
it
shall
be
good
for
thee
(
whatsoeuer
thy
gifts
be
)
to
think
thy selfe
inferiour
vnto
:
secondly
,
by
carrying
thy selfe
diligently
in
thy
vocation
,
considering
the
Sluggard
is
wiser
in
his
owne
eyes
,
then
tenne
men
that
can
render
a
reason
:
by
behauing
thy selfe
lowlily
in
prosperity
,
patiently
in
aduersity
,
when
losses
,
and
crosses
,
and
indignities
are
offered
vnto
thee
,
and
doe
light
vpon
thee
.
4.
Hast
thou
receiued
any
measure
of
zeale
?
set
it
on
worke
;
first
,
by
being
most
seuere
against
thy selfe
,
and
strict
against
thine
owne
sinnes
,
laying
an
heauier
burden
vpon
thy selfe
then
vpon
others
,
beeing
most
censorious
and
Eagle-eied
at
home
:
secondly
,
by
disliking
sinne
in
thy
dearest
friend
,
making
Cockneys
of
neuer
an
Absolon
and
Adoniah
of
them
all
;
hating
euill
in
wife
,
in
husband
,
in
children
,
in
brethren
,
kinsfolkes
and
neerest
acquaintance
that
thou
hast
:
thirdly
,
by
opposing
(
if
thy
place
,
Gods
honour
,
do
call
thee
to
it
)
the
sins
of
the
mightie
:
fourthly
,
by
seasoning
thy
tarte
admonitions
with
the
spirit
of
compassion
;
that
when
thou
dost
reproue
,
thou
mayest
rather
fall-cut
with
the
sinne
in
an
holy
indignation
,
then
with
the
person
in
a
furious
and
vnbridled
passion
.
5.
Againe
,
is
it
the
grace
of
loue
which
thou
hast
?
Let
it
bee
operatiue
as
well
as
her
fellows
:
set
it
a
working
,
to
the
profit
of
thy
brother
,
in
body
,
in
soule
,
in
goodes
and
good
name
,
shewing
most
kindnesse
where
there
is
most
goodnesse
;
euen
for
Gods
Image
sake
,
for
the
Lord
Iesus
Christ
his
sake
.
In
a
word
(
to
shut
vp
all
)
whatsoeuer
the
talent
be
which
thou
hast
,
hide
it
not
in
a
napkin
,
as
the
vnprofitable
seruant
did
:
but
occupy
withall
vntil
thy
Maister
come
to
Iudgement
;
and
thou
shalt
finde
that
this
holy
Vsury
shall
bring
thee
daily
a
greater
income
of
perfecting
grace
,
then
the
Vsurers
hundreds
(
lent
out
vnlawfully
,
and
sent
abroade
so
theeuingly
)
can
bring
in
to
him
yeerely
of
perishing
trash
.
These
rules
haue
I
layd
downe
for
thy
direction
how
to
thriue
and
grow
in
grace
;
which
is
a
duty
that
this
poynt
doth
vrge
vpon
thee
.
No
Saint
militant
vpon
earth
can
certainly
tell
what
degrees
of
grace
hee
shall
attaine
vnto
,
then
which
neither
more
nor
lesse
he
shall
haue
.
Which
rules
if
thou
wilt
improue
,
and
carefully
follow
,
thou
shalt
(
I
assure
thee
)
be
no
loser
.
And
though
thou
canst
not
follow
them
without
sometime
,
some
paines
,
some
cost
,
some
struggling
with
thy
corruption
,
some
denyalls
of
thy selfe
in
things
very
pleasing
and
contenting
to
Nature
:
Yet
the
wages
will
recompence
the
worke
;
the
gaine
will
counteruayle
,
yea
exceede
the
cost
.
For
,
by
this
meanes
thou
shalt
(
in
despite
of
all
the
powers
of
darkenesse
)
still
be
thriuing
and
growing
to
perfection
,
vntill
thou
commest
to
that
fulnesse
of
measure
which
the
Lord
hath
layd
out
for
thee
;
so
as
at
the
time
of
thy
dissolution
thou
shalt
bee
able
with
the
Apostle
(
that
worthy
Proficient
in
the
Schoole
of
CHRIST
)
confidently
to
say
with
a
comfortable
heart
;
[
](A04641-e20930-b)o
o
2.
Tim.
4
7.8
.
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
Faith
.
Hence-forth
there
is
layed
vp
for
mee
a
Crowne
of
Righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
mee
at
that
day
:
and
not
to
mee
onely
,
but
to
them
also
that
loue
his
appearing
.
To
Father
,
Sonne
,
and
holy
Ghost
the
Fountaine
,
Mediatour
and
Inspirer
of
Grace
,
be
all
honor
,
glorie
,
and
thankes
for
euer
,
Amen
.