receive his mercy I answer you know not what mercy is It may be thou thinkest if thou hadst more repētance or more humiliation then thou wert fit for mercy but thou art deceived for the more thy heart is out of order the fitter thou art for mercy for the greates thy sin hath bin the more will his mercy be seen in the forgivenes therof And therfore never look what your sinnes have been in time past but see what your purpose resolutiō is for the time to come and which is the hardest thing to do labor to beleeve in Christ for the pardon of thy sins and apply the promises to thy self for a sin is never soundly healed until we apply the promises for unlesse we apply the promises we cannot truly delight in God untill we do truly delightin God we cannot hate sin thinke well of God goodnes And therfore to conclude all let us here be exhorted to labour for faith above al things which daily will increase grace in us FINIS THE SAINTS SPIRITVALL STRENGTH Excellently and Amply set forth in three Doctrines drawne from EPHES. 3. 16. That he would grant you c. By the late Reverend and learned Preacher IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Maiesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne LONDON Printed for Andrew Crooke 1634. The Contents of the Saints Spirituall Strength DOCTRINE I. STrength in the inward man is to be desired above all things of every good Christian page 66 A twofold strength Naturall strength in mind p. 67 Supernaturall body  Supernaturall strength proceeds 1. From the evill spirit to worke evill ibid. 2. From the sanctifying Spirit to doe good p. 68 Spirituall strength consists in 1 Bearing wrong patiently ibid. 2 Thriving under afflections  3 Beleeving against Reason  The description of Spirituall strength p. 69 Of weakenesse two kinds 1. Of Grace p. 70 2. Of Relapse ibid. Of weakenesse two degrees 1. Sensible in the will and affections p. 71 2. In the change of the heart 1 Generall in all parts of the soule p. 72 2 Particular in some parts weake though generally strong ibid. Reasons of the Doctrine I. Strength in the inward man fits us for many imployments ibid. REAS. II. It brings most comfort for 1 It makes us d ee all things with facility p. 73 2 It makes the soule healthy ibid. 3 It brings cheerefulnesse into the heart p. 74 4 It brings plenty of all good to the soule ibid. 5 It strengthens against temptations ibid. USE I. To reprove such as care not to get this spiritual strength p. 75 Let them consider 1 The excellency of the inward man fitting for great imployments p. 76 2 By it they are made like unto the Image of God p. 77 3 By it they are inabled to doe things Honorable to God p. 78.  Profitable to men  4 It is an immortall soule they labour for p. 79 Differences betweene the naturall and spiritual strength 1. The spirituall strength goes further than the naturall p. 80 It inables a man 1 To see more p. 81 82. 2 To doe more  3 To judge better  4 To increase in all parts  II. It hath another beginning Gods Spirit another end Gods glory p. 83 III. It hath a strong faith p. 85 A double worke of faith 1 To empty a man of all his owne righteousnesse 87 2 To stir up a desire after God in Christ. ibid. IV. It leads a man to the power of Godlinesse p. 92 V. It is alwayes joyn'd with reluctancy of will p. 93 USE II. To exhort all men to labor for strength in the inward man p. 95 Motives to perswade hereto are 1 Comfort lyes most in the inward man p. 96 2 It is pleasing to God p. 99 3 It prospers the outward strength p. 101 4 It is the being of a man p. 102 VSE III. To direct a man how he should get his inward man strengthened p. 105 Meanes to strengthen the inward man are 1. Abounding in spirituall knowledge p. 107 2. Diligence in the use of the Meanes p. 110 Rules to be observed in using the Meanes 1. To use all the meanes p. 111 2. To performe holy duties strongly p. 112 3. To be constant in the use of the Meanes p. 113 4. Not to depend on the meanes without God ibid. 3. Labouring to get rectifi'd Iudgements p. 114 Signes of a rectifi'd Iudgement 1 Constancy 2 Strong affections to good p. 115 3 Patience under the Crosse p. 116 4 Hardnesse to be deceiv'd with the things of the world p. 117 5 Strength in the time of try all p. 118 4. Removing excuses and hinderances p. 119 Hinderances are 1. The spending strength upon other things p. 121 2. Strong lusts and unmortifi'd affections ibid. 5. The getting spirituall courage and joy p. 122 6. The getting a lively faith p. 124 7. The getting of the Spirit p. 125 DOCT. II. ALL saving grace or strength of grace a man hath proceeds from the sanctifying spirit p. 126 The Spirit strengthens the inward man 1. By infusing into the soule an effectuall operative and powerfull faculty p. 128 2. By enabling the soule to doc more than it could by Nature ibid. 3. By putting new habits into the soule p. 129 4. By giving efficacy and power to the meanes of growth p. 131 USE I. To teach us hee that hath not the holy Ghost cannot have this strength in the inward man p. 132 Signes to know whether a man hath the Spirit or no 1. Fulnesse of zeale p. 134 2. Doing more than Nature can p. 141  Holinesse p. 143 3. Examination of the Meanes by which the Spirit came into the heart p. 144 You may know whether the Spirit was receiv'd by Preaching of the Word 1 By a deepe humiliation that went before p. 145 2 By a thorow change in the soule p. 146 4. Putting life into the soule p. 149 'T is no true life 1. If but the forme of godlinesse p. 150 2. If not in a feeling manner p. 151 3. If onely for a time ibid. 5. By trying whether it be the Spirit of adoption 153 6. Manner of working p. 154 7. Carriage of words and Actions a mans conversation p. 156 To doe evill of set purpose and to bee forc'd unto evill unwillingly is the maine difference betweene the wicked and holy man p. 157 USE II. To exhort us above all things to seeke the Spirit p. 159 Benefits that come by having the Spirit 1 A good frame of grace in the heart p. 160 2 An ability to beleeve things hee otherwise would not p. 161 3 The breeding heavenly and spirituall effects in the soule p. 163 Holy affections doe much advantage us 1. Because wee are the better men p. 165 2. Because they are the meanes of good p. 166 3. Because they enlarge the soule ibid. 4. Because they cleanse and change the heart DOCTR
knowledge of Arts and Sciences by these he may see both into naturall and spirituall things in some measure but I say hee cannot see as hee should except hee have added unto this another sight which is the sight that the spirit brings and therefore it is called the opening of the eyes and the boring of the eares and it is the same that St. Iohn speakes of in Iohn 1. 5. That the light shone in darkenesse and the darkenesse comprehended it not before a man have this sight of the spirit whatsoever he sees yet it is with a great deale of darkenesse but when the spirit comes it drives away this darkenesse by giving us another eye to see thorow it And the darkenesse comprehended it not so that till a man have the spirit he doth neither truely see nor beleeve You cannot beleeve till you have the spirit but when you have got the spirit then you will beleeve in Christ. Wee preach Christ unto all and exhort you to beleeve but what is the reason that some beleeve and others beleeve not but because they doe not see they want the spirit to shew them sinne to humble them and Christ to comfort them and therefore Peter cals them purblind As men that are purblind cannot see things a farre off except they bee neere so men without the spirit are but purblind men that cannot see Christ and Grace and Salvation a farre off as neere but if they had the Spirit then they would see them neere hand that is you would see a marvellous beauty in Christ and holinesse it is that which the Apostle speakes of in 1 Cor. 2. 9. The eye hath not seene c. that is he saw them before but he saw them not in that manner hee sees them now they are represented unto him in another fashion Againe he sees them in another hue hee sees another beauty in them thus you see the sanctifying spirit openeth the eye of the understanding to see more A blind man might see if hee had but the faculty of seeing so a spirituall blind man will see when hee hath the spirit The third benefit that a Christian hath by the Spirit is this it breeds heavenly and spirituall effects in the soule as joy and comfort and the like and therefore in Iohn 14. he is called the Comforter First I say the Spirit will beget joy in the soule and therefore saith Christ hee will speaking of the Spirit lead you unto all peace and joy in beleeving now I make a difference betweene joy and comfort thus joy is unto the soule as a wall is unto a Citie the wall doth compasse the Citie and so is a defence for it that is it keeps pettie dangers out so doth joy it walles and fences the soule and keepes out many enemies that otherwise would destroy it 2. effect is comfort and this I call a Bulwarke because a Bulwarke is of greater strength to beate backe and keepe out any that shall besiege it and makes the Citizens more secure so comfort is the Bulwarke of the soule against the greatest temptations and tryalls it makes the soule secure resting upon Christ. 3. effect that the Spirit begets is boldnesse that is there is no true boldnesse without the Spirit Let Adam witnesse it aske him what boldnesse he had when hee hid himselfe from God and what was the reason of it but because he wanted the Spirit and on the contrary when the Disciples had received the Spirit they spake with boldnesse 4. effect that the Spirit begets is holy and heavenly desires in the soule therefore the Church in the Canticles when shee had got the Spirit shee had bred in her loving desires after Christ as in Canticles 1. 7. shee is marvellous inquisitive where to finde Christ for what is the reason that there is in men such a want of holy desires but because they have not this Spirit 5. effect that the Spirit begets is holy indignation that is holy anger it is an effect of the Spirit and therefore the Apostle saith in 2. Cor. 7. 11. what indignation or wrath this he speakes in the commendation of the Corinthians men will not be angry with sinne as evill till they get the Spirit 6. effect of the Spirit is holy affections it will make you to have heavenly affections to God to grace to the Saints therefore the Lord saith Ezech. 36. 26. I will give you a new heart carnall men they may doe something to make their children reverence them or to love them in regard of some domination they may proffer an object but they cannot beget holy affections this is the onely worke of the Spirit thus to change the heart 7. effect of the Spirit is this it will purge the soule it will cast out all rubbish out of the soule therefore the Lord saith that he will purge the sonnes of Levi as silver that is that they may be fit for the Priesthood he will purge out of them by the Spirit that which otherwise would make them unfit And David often in Psal. 51. vers 2. 7. prayes that the Lord would purge him wash him and cleanse him from his sinne and then after hee prayes for the restoring of the Spirit making the absence of the Spirit the cause of his uncleannesse 8. effect of the Spirit is this it kindles holy affections to good in us I said before that the holy Spirit workes holy affections in us but now I adde that hee kindleth those affections in us to good and this is that which gives us great advantage against sinne I say wee have no small advantage of the divell but great advantage when the heart is full of heavenly affections and that for these Reasons The first Reason is because the more holy affections the better man God accounts more of him a man is esteemed of God as hee hath or hath not holy affections a man is that which he is in his affections a man is not a good man because he knowea much but he is a holy man because he hath holy affections that is he is full of love to God to Christ and to the Saints The second Reason is because holy affections they are a meanes or a second cause of good they are the cause of good actions as for example for a man to suffer for Christ and yet not to doe it with holy affections out of love unto Christ it is nothing worth therefore when the affections are right they are drawne upward by the Spirit both to doe and to suffer The third Reason is because holy affections they widen the soule they make the soule large for when holy affections are dead in you the soule will begin to shrinke in even as cloath that is not throughly made when water falles upon it will runne in but if you stretch it it will come to the same length againe so when the
more even as water hardneth Iron when it is hot but this godly sorrow works other effects therefore the Apostle saith I was glad that you were sorrowfull because it wrought repentance in you that is it changed your hearts so much for this question The fourth question is this whether there bee any difference betweene the godly sorrow and that which is false To this I answer that they differ in three things especially 1. In the Obiect  2. In the Causes  3. In the Effects The first difference is in the object the object of worldly sorrow is the punishment of sinne the wrath of God he lookes upon these without any relation to Christ but the object of godly sorrow is sinne as it stands in opposition with the love of God towards him in Christ and howsoever a regenerate man lookes upon the punishment yet in a different degree not so much because he feares punishment as that he should give his father such cause to take such displeasure against him but it is sinne that hee principally lookes upon viz. that he hath displeased so good so gracious a Father as God hath beene unto him and this is that which workes humiliation in him but the other sees the wrath of God and hell death and that finall separation betweene him and happinesse and hereupon for feare of punishment he is humbled Thus you see the difference in the objects The second difference is in the causes the cause of the worldly sorrow is either some judgement present either upon his person or in his substance or in his family or else it is some judgement that hee feares God will inflict upon him hereafter either in his riches or in his credit and reputation amongst men and therefore for feare of these he is humbled But the cause of godly sorrow is the apprehension of sinne as it is contrary unto the nature purity and perfection of God as also of Gods love towards a man he hath an eye given him whereby he sees into the riches of Gods love unto him and then reflects upon himselfe and sees his carriage towards God for such mercy and finding no proportion betweene them hence growes his sorrow that hee should thus requite God with sinne for mercy The third difference is in the effects for as they doe proceed not from one and the same ground so they bring not forth the same but contrary effects and they are three fold First worldly sorrow it drawes the affections of the heart from God because they see him as a judge they cannot love him as a Father he takes God to be his enemy and therefore doth what he can to flye from him because he expects no good from him this we see as before in Adam Cain and Iudas but the godly sorrow it makes a man cleave faster unto Christ to sticke faster unto grace it whets the affections to love Christ to prize Christ more it workes a willing readinesse in the soule to obey it puts by that which would make him flye from Christ Secondly worldly sorrow it hurts the body it breeds diseases it wasts and consumes the Intrailes breeds and brings consumption of the body it duls and makes dead the soule it takes away the rellish of spirituall things it makes a man carelesse to good it daules and makes a man unwilling unto any good But the godly sorrow it is the life of the soule it is the health of the body it quickneth the soule of man unto good it puts a new life into it it workes a readinesse in the will and love in the affections to Christ grace and holinesse Thirdly worldly sorrow it makes a man of a hot and a fiery spirit it stirres him up after evill to reproach and disgrace his neighbour it fils him full of hatred revenge and envy but godly sorrow it breeds another kind of Spirit in him it makes him of a meeke and a quiet spirit wordly sorrow will not put up reproach disgrace and wrong but this will put up all injuries and wrongs and whatsoever else hee meets withall for Christ thus you see the difference betweene these The fifth question is this how shall I know whether my sorrow be a godly sorrow or no. To this I answer you shall know it by these three things 1. By the Ingredients  2. By the Continuance  3. By the Event First I say you shall know it by the Ingredients for first they have not onely the sence of punishment which is common unto the worldly sorrow for I say howsoever it is the property of worldly sorrow to apprehend punishment yet it is likewise required of godly sorrow to be sensible of punishment but there is another light put into him whereby hee sees into the uncleanenesse of sinne he sees sinne in its owne dye not onely sinne to bee sinne but sinne to bee vile and hereupon he will not content himselfe with mercy unlesse he may have grace but the other cares not if he may be free from punishment whether hee hath strength against corruption or no. Secondly you shall know it by the continuance of it godly sorrow is constant but worldly sorrow is but a passion of the mind it changes it lasts not though for the present it may be violent and strong and worke much outwardly yet it comes but by fits and continues not like a land flood which violently for the present over-flowes the banckes but it will away againe it is not alwayes thus but the godly sorrow is like a spring that still keepes his running it is not dryed up but runnes still it is not so violent as the other but it is more sure you shall have it still running both Winter and Summer wet and dry in hot and cold earely and late so this godly sorrow is the same in a regenerate man still take him when you will he is still sorrowing for sinne this godly sorrow it stands like the center of the earth which removes not but still remaines Thirdly you shall know it by the successe and event of it it will turne the heart unto Christ it will make the heart stand more firme in grace it will turne the whole frame of the soule unto God like the Loadstone that will not rest till it hath toucht the Iron or as the needle touched will not stand till it touch the North-pole So it is with this godly sorrow when a man hath received but a touch of the spirit he will never rest till he hath toucht Christ till he be at peace with him nothing will satisfie him till Christ come into the Soule till Christ be his nothing will make him to remove that confidence and trust that hee hath in Christ all things shall goe for Christ. But the worldly sorrow hath another successe namely to flye faster away from God as I have showed in Iudas and Caine. And thus much for this question The sixt question
themselves from all such workes on that day which may bee a meanes to keepe them from humiliation for the object being holden long on the faculty it will at last humble us for our nature is like the fire if matter be not upplyed unto it it will goe out so if we keepe not a sence of sinne humiliation and sorrow in our heart it will dye Therefore you must take paines with your hearts and set sinne still before you Davids sinne was ever before him and Paul was ever humble in remembring his sinnes therefore let this humiliation and godly sorrow bee in you not like a land flood but like a spring this sorrow must still be running and springing and flowing or else you will not remaine humble I confesse it is true that they that have received the spirit have not the spirit of bondage to feare that is to sorrow hopelesse but yet they have received such a spirit that keepes them still in awe that keepes them still in this sorrow that keepes them still in feare but yet the evill that is in the sorrow and feare is taken away because of a mixture of spirituall joy hope and confidence that they have wrought in them by the spirit The third is this you must proportion your humiliation according unto your sinnes if your sinnes have beene great sinnes then your humiliation must be a deepe humiliation this wee see in Manasses as his sinne was exceeding great so his humiliation was exceeding great it wrought in him a great measure of humiliation and so Peters sinne was great and his humiliation was great for as the sinne is greater or lesser so the humiliation should be greater or lesser because the greater the sinnes are the greater shall bee the judgement for them and therefore when you can passe over your sinnes as little sinnes it is a signe that you are not humbled for if you were you would then otherwise conceive of sinne now where there is great sinnes forgiven there will be great love as the woman in the Gospell she loved much that is she had many sinnes forgiven her therefore shee exprest much humiliation and love unto Christ. Againe let every man labour to feele their sinnes the more that they may love Christ the more for that which the affections are most affected with that the understanding apprehends most and then the bent of the will followes and a man may if he will come unto this to see sinne in himselfe in such a manner as to humble him and make him to love God the more As a man that hath a desire to see the Prince in a multitude hee will ever fasten his eye unto him so if a man would but fasten his understanding and minde upon sinne he would at last see it to humble him and this did David in the sinne of Vriah he brought his sinne unto this that it was ever before him no sinne humbled him as this did And thus much for the meanes of getting humiliation Is it so that humiliation is so necessary a condition on our parts though as I said before it is not simply necessary on Gods part neither a simple grace because there is no promise that follows it but the promise is made without exception of persons or conditions generally unto all Whosoever will let him come and take of the water of life freely that is without any antecedent condition faith excepted yet as I said except we be humble we will not come in and receive Christ and without Christ there is no meanes to bee saved and this we will not doe till we be humble therefore it behoves you to examine your selves whether you have this condition in you or no and now that I may make you willing to examine your selves for except you be willing you will not consider these three things to moove you hereunto The first motive is this consider that all that you doe till you bee humble is lost labour you heare in vaine you reade in vaine you receive in vaine you pray in vaine you give almes in vaine till you be truly humbled Psal. 51. 17. the sacrifices of God are a broken and contrite heart all the prayers that a man makes all the almes that hee gives all the holy duties that he doth performe if they doe not proceed from a truely humbled soule they are unsavory things and that for these reasons I. Reason The first reason is this because a broken heart is the altar on which we must offer whatsoever we offer up to God they are not such as God accepts of if they be not offered up upon this altar for the sacrifices of God are a broken heart a truly humbled soule for as in the time of the Law the Priest was to offer up sacrifices for the people in all humilitie so Christ in the Gospell on the Crosse with a broken and a contrite spirit offered a sacrifice for all his children and makes them acceptable unto God yet except the heart be humble he will not accept of a sinner II. Reason The second reason is added in Isaiah 66. 2. hee will dwell in a broken and a contrite spirit a humble soule is a fit habitation for the spirit now the spirit dwels in the heart as the sunne in a house by communicating his grace unto the soule where he will come into and where the spirit will dwell there he doth certainly love and no sooner doth he dwell in the heart but he will fill the heart full of holinesse and on the contrary he will not come neere a proud heart therefore if ever you would have the spirit to dwell in you you must get humble hearts III. Reason The third reason is because except a man have a broken heart he will not be constant with Christ he will serve him but by halves and fits and not constantly now and then as passion rules him but when a man is truly humbled hee will keepe close unto Christ now a man that is unstable God doth not esteeme of as a friend he doth not esteem him as a friend that is unstable because he knowes not how to depend upon him hee stands now with him but whether he will when he shall need whether he will hold close to him or no he knowes not and therefore the Apostle saith that the unstable heart shall receive nothing of God Iames 1. 7 8. God will not accept of any thing that he doth thus you see all is lost labour till you be humbled men are unwilling to loose their labour in any thing but much more in this if they had hearts to beleeve it The second motive is this because whatsoever profession a man makes in religion it is nothing worth till a man be humble for what is the reason that men doe not hold out in their profession but fall away and loose their first love but because they were not throughly humbled for pride of heart
continue argueth not strength in the inward man or to have the understanding strong and yet to have the will and affections weake to good is not to be strong in the inward man but they must be all strong as for example a man or a woman is not said to bee perfectly beautifull except they be beautifull in all parts for beauty is required in all parts so likewise a man is not throughly strong but imperfectly except hee bee strong in all parts strong in the understanding strong in the will strong in the affections c. Secondly I call it a temperature or right frame of the mind because it sets the soule in order that is it sets a new habite on the faculties and fixes the soule on fit objects for these habits the soule was before like a disordered clocke that went at randome every thing was out of its place but when the strength of the inward man comes into the soule it frames it anew and puts it into a right temper againe Thirdly I say whereby a man is able to please God in all things because it sets a good hew upon all our actions for as Varnish makes all Colours fresh so doth the Inward man it sets a deepe dye upon all our actions a glasse upon them and makes them beautifull nothing without it will hold tryall every thing that hath the tincture of the inward man upon it will hold good this sets the stampe of holinesse upon them and therefore they are acceptable to God Now that you may know the better what this strength is you must first labour to know what weakenesse is by weaknesse I doe not meane weaknesse before a man be converted for that cannot properly be called weaknesse but wickednesse and therefore know that this weaknesse which I speake of here which is proper unto Christians is of two sorts The first is weakenesse of grace as in the 1 Cor. 3. 1. I speake unto you as unto babes in Christ that is as to those that are weake in knowledge babes The second kind of weakenesse is this when one that hath been strong is new falne sicke and weake into a consumption of grace that hee cannot use grace and his strength so as formerly he could now they who are weake in the first sort of weakenesse grow strong but they who are weake in the second sort grow weaker and weaker therefore if there be any here that are such that hath once truely lov'd God and his Kingdome but now is falne unto the love of the world that once was lively and quicke to good but is now backward and cold my Counsell to them shall bee the same which Christ gives unto the Church of Ephesus Revelation 2. v. 5. to remember and repent and to doe their first workes lest their Candle-sticke be taken from them let them remember what they were in times past and what they are now and then let them humble themselves and turne againe into the right way and bee ashamed of themselves that they runne so farre away from Christ and that in time lest their Candlesticke be taken away from them lest these opportunites to good and the offer of grace be taken from them Againe as there are kinds of weakenesse so there are degrees of weakenesse As touching that kind of weakenesse that followes upon a relapse to speake of this first there are two degrees of this First sensible Secondly unsensible First I say sensible and that is when the understanding is good but the will and affections are desperately wicked the understanding I say is good in regard of the good it knowes whereby the weakenesse that is in our wils and affections becomes sensible unto us Secondly there is a weakenesse unsensible and that is such as cannot be felt and this is when men change their opinions of sinne when they have thought otherwise of it then now they doe as for example before they thought every sinne a great sinne but now little or none at all Now as touching that weakenesse which followes upon the new birth there are two degrees likewise of this the first is generall the second particular The first is a generall weaknesse and that is when the Iudgement will and affections are all weake When a man is weake in all the whole parts of the soule The second degree is a particular weaknesse and that is when a man is generally strong and yet weake in some parts as for example a ship may be strongly built or generally strong and yet having a leake in it cannot bee said to be strong in all parts because it hath that leake that is a weakenesse in one part of it so the soule may bee generally strong and yet weake in some particular therefore a man must take heed of all particular weaknesses Now by way of opposition unto these weakenesses you may conceive of inward strength But to come unto the reasons wherefore we should strengthen the Inward man and they are these The first reason wherefore you should be strong in the Inward man is this because it will fit you for many imployments it will make us goe through much worke with great ease to performe the weightiest duties of Religion in such manner as otherwise wee could never be able to doe and this should perswade men the rather because God rewards men according to their workes it is not riches beautie honour or dignitie that prevaile with God in his giving the reward but according to our workes so shall his reward be And this reason should make men to haste to get into Christ because the longer they are in Christ the stronger they are in the Inward man The second reason wherefore you should desire to be strong in the Inward man is this because it brings most comfort and cheerefulnesse into the soule 1 Because it makes us doe all that we doe with facilitie and easinesse so that that which we doe is easie unto us as for example a man that is weake in Iudgement and weake in understanding any high point of religion is wearinesse unto him because hee wants a capacitie to conceive now that which is not rightly conceived or understood wee have little or no comfort or delight in it but it is irkesomenesse and wearinesse unto our nature whereas the same things unto a man that is of a larger capacitie are easie unto him and hee delights in them 2. The more strength a man hath in the Inward man the more health he hath in his soule for as it is in the body the more naturall strength the more health so in the soule the more strength in the inward man the more healthfull in grace 3. It brings the more cheerefulnesse into the heart because it brings Christ and God thither who is the God of all comfort and consolation as the Apostle calles him there For that must needs be the best thing in the world to
worke and change in the soule and therefore the holy Ghost saith they suffered with patience the spoiling of their goods that is they let them willingly goe life and liberty and all shall goe ere Christ shall goe A noble Roman may doe something for his countrey and for himselfe but there is a by-end in it he doth it not in a right manner unto a right end but the spirituall strong man doth all things in a spirituall manner unto a saving end the one doth it for vain glory but the other in uprightnesse of heart for there is a double worke of faith First it empties a man as a man that hath his handfull cannot take another thing till hee let his handfull fall so when faith enters into the heart of a man it empties the heart of selfe love of selfe will it purgeth out the old rubbish that is naturally in every mans heart and lets all goe to get hold on Christ all shall goe then life and honour and profit and pleasure and hee is the truly spirituall man that can thus loose the world to cleave to Christ and miserable are they that cannot Secondly as it empties the heart of that which may keepe Christ out of the soule so in the second place he seekes all things in God and from God that is he first seekes Gods love and Gods blessing upon what he doth injoy and then he goes unto secondary meanes and uses them as helpes but a man that wanteth faith he will not let all goe for Christ hee will not seeke first unto God in any thing but unto secondary meanes and then if hee faile that is want power to supply then it may be he will seeke unto God and hence it is that he will not loose his life or liberty or honour for Christ because he sees more power and good in the creature then in God Againe this makes the difference betweene Christian and Christian namely faith and hence it is that some are weake and others are strong hence it is that some are more able then others for the greatest duties of Reiigion as for example Caleb and Ioshua can doe more then the rest of the people and what is the reason but because they were stronger in the faith then others and so Paul said of himselfe that he could doe more then they all because Paul had a stronger faith For the truth of a mans strength is knowne by his strength of faith that he hath whether he be naturally strong or spiritually strong for this is the first worke of the Spirit after the humiliation of him in the conversion of a sinner namely to worke faith in him and no sooner faith but as soone by degrees strength and then the promise followes faith He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned Marke 16. 16. and this is the course that wee take in preaching first wee Preach the Law unto you and we doe it to this end to humble you and to breake the hard disposition of your hearts that so they may be fit to receive Christ and when we have throughly humbled you then wee preach unto you the Gospell beseeching and perswading you to beleeve in Christ for the pardon of sinnes past present and to come and to lay downe the armes of rebellion which you have taken up against Christ and you shall be saved but yet notwithstanding you are neither humbled by the one nor perswaded and provoked by the other but are as the Prophet saith You have eyes and see not you have eares but you heare not seeing you doe not see and hearing you doe not heare as for example when a man is showed a thing but yet hee minds it not when the eye of the minde is upon another object that man may be said to see and not to see because he doth not regard it or a man that hath a matter come before him he hears it but his minde being otherwayes employed he regards it not in which regard hee may be said to heare and not to heare because he minds it not And what is the reason that though wee preach the Law and the Iudgements of God so much unto you beseech and perswade you so often to come in and receive Christ and you shall be saved time after time day after day yet we see no reformation at all what is the reason that the word wants this effect in you as to humble you and that you are no more affrighted with the Iudgements of God then you are and that you remaine as ignorant and carelesse as ever you were the reason is because you doe not beleeve you want a true saving applying faith for if you had that the word would worke other effects in you then it doth If one should tell a man that such or such a benefit or legacie is befalne him that would raise him unto great honour though before hee lived but in a meane condition now if this man did but beleeve it then surely he would rejoyce Truly so if you did but beleeve that Christ and grace and salvation were so excellent and that holinesse and the strengthning of the inward man would bring you unto so happy a condition and estate as to be the heires of heaven you would rejoyce in Christ and grace only Againe if you did beleeve that the Word of God is true and that God is a just God if the drunkard did but beleeve that drunkards shall be damned or if the Adulterer did but beleeve that no adulterer should inherit the Kingdome of God Christ or if the prophane person and the gamester did but beleeve that they must give account for all their mis-spent time and idle words and vaine communication they would not sport themselves in their sinnes as they doe Againe if men did but beleeve that God calles whom and when he lists and that many are called but few are chosen that is here is a Church full but it may be but a few of you shall be saved I say if men did but beleeve this they would not surely deferre their repentance they would not put off the motions of the Spirit but they would strik whilest the iron is hot and grinde whilest the wind blowes but men will not beleeve and therefore it is that they goe on in sinne as they doe It is not so for earthly things men are easily brought to beleeve any promise of them as for example if one should come and tell a man of a commoditie which if he would but buy and lay by him it would in a short time yeeld a hundred for one oh how ready will men be to buy such a commoditie with the wise Merchant Mat. 8. 44. They wold sell al that ever they had to buy this oh that men would be but thus wise for their soules beloved I tell you this day of a commoditie the best the richest the profitablest commoditie that
with God who is the King of kings and Lord of lords who hath power to exalt one and pull downe another now if we could but bring our hearts to beleeve this that in strengthning of the inward man wee should get and grow in favour with God then men would be stirred up to set upon this worke yet withall you must know that by the strength of the inward man you doe not please God by merit for so Christ onely and none but Christ pleaseth God but when you strengthen the inward man you please God by object because you chuse grace and holinesse and his favour above all things Merit was the same argument which Christ used unto his Father when hee would have his Father to glorifie him Ioh. 17. 4 5. Father I have glorified thee on earth I have finished the worke c. therefore Father glorifie me that is I have merited this at thy hands that thou shouldest glorifie mee because I have perfectly pleased thee in doing thy will But an argument drawne from the object is that which Christ useth to his Disciples Herein is my Father glorified that you bring forth much fruit when you grow strong in the inward man and can bring forth fruite agreeable unto his will you please God And therefore it is that the Scripture sets forth the members of Christ by the Olive tree and by sweete oyle the one full of fatnesse the other full of sweetnesse so the inward man makes a man fat rich in grace and oyle as the nature of it is to cheere and beautifie the countenance so doth grace it sweetens the soule and makes it beautifull unto God Therefore let this moove you to strengthen the inward man that thereby you may please God The third motive to perswade you to strengthen the inward man is this because this inward strength drawes on the outward strength that is it makes the outward strength more prosperous Now who would not thrive in the things of the world but if you turne it the contrary will not hold so for the outward strength will not draw on the inward strength therefore our Saviour saith Seeke you first the Kingdome of heaven and the righteousnesse thereof and then all things shall be added unto you the way for you to thrive in the outward man is first to get strength in the inward man Seeke you first grace and Christ and holinesse and then the effect will follow All things that is what you shall stand in need of shall be given you and Esa. 48. 18. The Lord saith O that my people had but a heart to consider that is oh that my people would but bee wise First to strengthen the inward man and then as it followes your prosperitie should be as the floods then your outward strength and prosperity should abound like floods againe Prov. 22. 4. The wise man saith that the reward of holinesse is riches and honour and life hee that is strong in the inward man shall have whatsoever may be necessary or good for the outward man and therefore wee should strive to grow strong in the inward man that is to be full of grace and wisedome especially against evill dayes against they come that when they come wee may have strength to beare them now the inward man will beare a mountaine of afflictions and reproches which will presse and squeese the outward man to powder The spirit of a man will beare his infirmities but a wounded conscience who can beare If the inward man be weake who can beare the burthen of afflictions and the like but if the inward man be strong then the Will will beare a part the affections will beare a part with the conscience and so the burthen will bee the lighter but if you be not strong in the inward man it is unpossible that you should beare them therefore let us not busie our selves about fantasies and vaine things that will stand us in no stead but let us labour to strengthen the inward man The fourth motive to perswade you to strengthen the inward man is because a man is that which he is in the inward man a man without the inward man is but as a scaberd without a sword that is worth nothing and therefore the wise man saith That the righteous man is more excellent then his neighbour the excellency wherein he doth exceed him is in the inward man and therefore Christ in the Canticles when hee would set forth the excellency of his Spouse hee saith That shee was fairer then the daughters of men shee is fairer in regard that shee is stronger in the inward man shee is all glorious within Psal. 45. 13. that is the holy man doth as farre exceed the naturall man in beautie as pearles exceed pible stones or gold brasse or silver copper I know any man doth desire to be in some excellency I say it is a propertie in nature to seeke out some excellency then is it not the best wisedome to seeke it in the best things in the inward man Now as there is meanes to bee rich in the outward man so there is meanes to be rich in the inward man therefore I beseech you use the meanes that you may be rich in grace and holinesse Prov. 30. 29 30. the Wise mans speech there may serve to set forth the excellency of that man that is strong in the inward man there are 4. things saith he that are excellent a Lion a Hee Goate a Grey-hound and a King before whom there is no standing So he that is strong in the inward man First hee is as a Lion that is he is strong in grace Secondly he is as a Grey hound that is he is swift in the performance of all holy duties Thirdly he is as a Hee Goate profitable to God and the Church Fourthly he is as a King to rule and over-rule his base affections and lusts Every spirituall man is a King because he beares rule in the soule but it is not so with a wicked man his lusts rule him hee is a slave and not a king and therefore the Apostle saith Let not sinne reigne in your bodies to obey it in the lusts thereof If it once reigne it will rule and if it rule you must obey unto whatsoever drudgery or slavery it enjoynes you therefore labour to get strength in the inward man and know also that you shall not onely be free from the inward slavery of sinne but also you shall keepe your excellency and therefore it may be said of every one that is weake in the inward man as Iacob said of Reuben Gen. 49. 12. thou art become as weake as water as if hee should say thou wast that which thou art not now thou wast excellent but now thou hast lost it So I say unto you if you lose the strength of the inward man you will lose your excellency now no man would willingly lose his excellency
affections that the inward man may grow strong by the performance of them The third rule if you would have the meanes effectuall then you must be constant in the use of the meanes forwhat is the reason that there is so litle thriving in grace that men remaine cripples in grace but because they use meanes of growth but by fits and haltnesse that is they are not constant in a good course of life they are still off and on the rule sometimes the shot will bee short and other times they hit the marke they come seldome unto the meanes now and then they pray and now and then they make use of the Communion of the Lord this inconstancy jogles the faculty and weakens the habite and therefore it is unpossible that you should thrive in grace except you be constant the Apostle Iames cals them vnstable men let these never thinke to receive strength in the inward man till they come to more constancy in good Therefore labour to be constant in prayer constant in hearing in meditation in the Sacrament in Conference which if you bee not you will not grow strong in the inward man The fourth rule if you would have the meanes effectuall is this you must take heed of depending upon the meanes without God For know that the meanes without God is but as a penne without Incke a pipe without water or a scabberd without a sword They will not strengthen the inward man without God for it is the Spirit that puts life in the meanes and yet you must not cut off the pipe from the well-head you must not depend upon God without the use of the meanes but you must use both that is first seeke to God and depend upon him for the strengthning of the inward man and withall use the meanes constantly because as water is carried from the Well-head unto the pipe and so from the pipe unto many places so the meanes are as pipes to carry grace into the soule Therefore use them and cut them not off by carelessenesse if you doe you will cut off the strength of the inward man The third meanes if you would strengthen the inward man is this you must get rectified Iudgements that is you must see that your judgements are right for men doe deceive themselves in their judgements they thinke that they have strong judgements and that they are able to judge of things when indeed they are marvellous weake Now that you may not deceive your selves I will lay downe some signes of a rectifyed judgement The first signe of a rectified judgement is this you shall know it by your constancy so much constancy in good and so much is your judgements rectified and on the contrary so much inconstancy and so much weaknesse as for example when a man hath propounded a rule unto himselfe and is not constant in it it argueth that he is weake in his judgement because he keeps not close to the rule or that there are stronger or more arguments to the contrary which makes him to fall away and sit downe from the rule and he is thus posed because he is but weake in iudgement as for example if a man should come and proffer a man one hundred pound not to leave such an action and another man should come and offer him two hundred pounds to leave it if the man bee weake in judgement hee will bee drawne by the greater reward though it bee evill therefore if you would not bee beaten and made to sit downe by stronger seeming arguments than you have indeed in your selfe then you must get your judgements rectified therefore examine your selves whether your judgements be rectified which you shall know by your constancy in holy duties if a little profit or pleasure will draw you away whatsoever you thinke of your selves your judgements are weake The second signe whereby you shall know whether you judgements are rectified is this examine whether your passions be strong for strong passions have weake affections unto good when the passions of a man are strong they weaken the understanding they weaken the will and the affections as touching the truth and therefore Paul in Acts 14. 15. when they would have made him a god he cries out We are men subject unto passions as you are that is full of weakenesse as if he should say your passion in this thing proves your weakenesse of judgement therefore labour to have strong affections to good for this strength in the affections comes from the inward man Againe the strength of the affections unto good show the abiding of the Spirit in the soule as 1 Sam. 11. 6. It is said that the Spirit of the Lord came upon Saul and he was angry that is his affections were strong for Gods glory In Acts 4. 32. After that they were filled with the Holy Ghost they spake boldly they had strong affections for Gods glory and therefore the Spirit is compared unto fire and Oyle Fire that burnes and consumes and Oyle that mollifies and softens so doth the Spirit Therefore examine whether you burne in the inward man see whether you have strong affections to good if you have you are strong if not you are weake and againe see what cheerefulnesse you have examine whether your hearts are soft and tender and plyable then it is a signe that the Spirit is there it is true a strong man may have passion but it is but now and then it continues not it is not alwayes yet so much passion as hee hath so much weakenesse there is in him therefore labour to overcome your passions The third signe whereby you shall know whether your Iudgements are rectified or no is this examine what contentment you have to beare losses and crosses I gather this out of Phil. 4. 12. I can saith the Apostle want and abound I can doe all things through CHRIST that strengthneth mee examine therefore when you are abused and reproached for Christ whether you can take it patiently can you be content to suffer disgrace and reproach for Christ if you can then it is a signe that you are strong in Iudgement if not you are weake whatsoever you thinke of your selves Proverbs 27. saith the Wise man a wise man is knowne by his dignitie so I may say a man that is strong in the inward man is knowne by his bearing of reproch without seeking after revenge againe this man is spiritually strong in Iudgement therefore try your Iudgements by your contentednesse The fourth signe whereby you shall know whether you have rectified Iudgements is this examine whether you finde your selves easie to be deceived if so it is a signe that you are weake in Iudgement and therefore this is the argument that Paul uses unto women that they shall not usurpe authoritie over the man 1 Tim. 2. 12. I permit not a woman to beare rule because shee was first deceived shee is easier to be
deceived then the man in the judging betweene good and evill as for example a man that is weake in judgement is like a childe and you know that children will be wonne with Counters and feared with bug-beares so if you love the world and the things of the world and are wonne by them feared with the losse of them you are weake in judgement Againe in things that are good in themselves if you use them immoderately and then seeke to excuse this by putting a false glosse upon your doing you are weake in judgement as for example in studying the Law the thing in it selfe is good but if by studying of it you seeke to excuse you from strengthning of the inward man that you have no time and leisure you are weake in judgement because you are easie to bee deceived therefore as you are affected with these things and as they prevaile with you so you may judge of your selves The fifth signe whereby you shall know whether your judgements are rectified is this examine what you are in the times of tryall as you are in these times so you are either strong or weake and so God esteemes of you for God esteemes a man strong as he is in the time of tryall thus he approoved of Abraham Abraham in the time of tryall was strong and Paul in the time of tryall was strong and therefore God set a price upon them hee priseth them at a high rate Abraham is his friend and Paul is a chosen vessell and not only when the temptation is past but when the temptation is present then see your strength whether you have strength to master particular corruptions if in this time you start aside you have flawes and much weakenesse in you you are like a broken bow that will seeme for show as well as the best but when a man comes to draw it then it breakes so some men seeme to bee strong in Christ till they bee tryed but when they are drawne then they breake they have no strength to withstand sinne and therefore it is that God many times sends temptations and afflictions to this end to try men to see what is in them whether they are such as they seeme to be or no not that he knowes not before but because that by his tryall others may know what they are And here God makes a difference in tryalls some are tryed by small others by great tryalls partly because hypocrites may be knowne and partly because hee may stirre up the godly to get more strength as also to weane them from depending upon their owne strength therefore in Esa. 40. 30. it is said Even the youths shall faint and be weary that is he that thought himselfe to be strong in his owne apprehension shall proove weake And thus much for the third meanes The fourth meanes if you would grow strong in the inward man is this you must remoove the excuses and those hinderances which hinder the groweth of the inward man and these are especially two The first hinderance is this when you spend your strength upon other things and not in the strengthning of the inward man this makes you not to grow strong in the inward man therefore you must be wise to take away from these things and spend more time and take more paines in strengthning of the inward man for this is the reason that you grow not all your time and affections are after the things of the world and how you may grow strong in that that you cannot minde heavenly things Againe you hinder the growth of the inward man when you set your affections upon base and vile things this hindereth the growth of the inward man this man is a weak man in grace as for example a man that hath money to bestow at Market if when he shall come there he shall bestow it on bables and not on the things that he went to buy this man were a foolish man especially he knowing that he shall be called to an account for it how he hath laid it out even thus and much more foolish are men when they spend their time on their pleasures and lust which are base things and not on strengthning of the inward man they befoole themselves and this is that which the Wise man saith that there is a price in the hand of a foole but hee hath no heart When men neglect the strengthning of the inward man they forsake a great price that would enrich them but because they want knowledge because they are weake in the inward man they are not able to Iudge in the inward man of spirituall things therefore never bragge of your strength except it be the strength of the inward man and take heed of neglecting the time Paul would have the gathering for the poore to be before he came that that might not hinder him from strengthning of the inward man though that was a holy worke It was a good speech of one who after that he had spent much time in writing about Controversies at last concludes I have saith he spent a great deale of time but not in strengthning the inward man the divell hath beguiled me but he shall goe beyond mee no more that time that I have I will spend unto another end It were wisedome in you to doe the like you that have spent and doe spend your time about trifles and bables upon your lusts conclude that now for the time to come you will gather your strength and bend all your labour and paines to this end for the strengthning of the inward man and say in your selves we had a price in our hands that is wee had much time whereby wee might have strengthned the inward man but wee had no heart that is we were befooled because we did not know the excellency of the inward man but we will doe so no more the time now that wee have shall bee spent in this how wee may bee strengthned in the inward man and grow in favour with God The second hinderance that must be remooved which is contrary unto the growth of the inward man is strong lusts unmortified affections there are inward hinderances which must be remooved before the soule can grow strong in grace these venome the soule and keepe off the stroke of the Word it keepes the plaister from the sore as for example if a man be wounded by an arrow so long as the arrow head is in the wound no plaister will heale it now as it is in the outward man so it is with the inward man if you retaine any lust any beloved sinne and so come unto the ordinances of God you will come without profit because the arrow head is in the wound your lusts you keepe unmortified and so long you cannot be healed this keepes the plaister off the sore you know what paines the humours of the body will breed in a man when they gather into any part of the body and how they
will hinder the augmentation in other parts So when these evill humours of the soule gather together and begin to reigne and beare rule in the soule it is unpossible that the soule should grow in holinesse till they be purged away therefore be earnest with God to purge out these humours whether they be profit or pleasure or honour or any other thing and in thus doing you shall strengthen the inward man and the stronger that the inward man is the healthfuller the soule is I say it is unpossible that you should thrive in the inward man so long as you retaine any sinne and therefore our Saviour saith How can yee beleeve seeing you seeke honour one of another if you retaine the love of credit and reputation in the world before grace how can you beleeve You cannot be strong in the inward man The fifth meanes to strengthen the inward man is this you must get spirituall courage and joy you must get ioy in the new birth the contrary unto this is discouragment and sorrow nothing so much weakens the inward man except sinne as discouragement and againe nothing so availeable to make a man strong as courage and joy this was the meanes that Nehemiah used Nehe. 8. when he would build up the Wals of Ierusalem saith he bee not discouraged or sorrow for your joy shall be as the joy in harvest Nehemiah had a great worke to doe and what argument useth he to make them to hold out but this to bee full of courage and joy as if he should have said if you hold your courage you will hold your strength and then the worke will be easie unto you and this we see by experience In war great courage where there is but little strength will doe more then great meanes with little courage Ioshua can doe more with a small army full of courage then a great army with little courage Againe I say unto those that are travailing towards Heaven take heed of giving discouragements unto any for this is the property of the divell to discourage men and therefore this is the reason that hee makes men doubt of their salvation to feare their calling to question Gods love towards them in Christ that the way to Heaven is narrow and hard and God is pure and just withall and thou thy selfe art full of strong lusts thou shalt never subdue them it will be in vaine for thee to set upon them hereupon he is so discouraged that hee neglects the mortifying of sinne but be not discouraged but know that strength to resist the least temptation is not of your selves it is not your owne Well then if it comes not by any power of your owne but it is by the strength of another Then for your comfort know that hee that gave you power against a small temptation is also able and willing and will certainely helpe you against a raging lust and so likewise for the performance of holy duties though you find your selves indisposed to pray or heare the Word or the like yet know that it is God that fits the heart hee can of unfit make it fit and of unwilling make it willing and remember the promise Luke 11. 14. hee will give the holy Ghost unto them that aske him hee will give such a supply of grace that yee shall bee enabled to withstand any temptation therefore if you would grow strong take heed of discouragements and let one Christian take heed of discouraging of another Christian by any speech action or behaviour and let Ministers take heed of discouraging of their flockes for it is the property of false prophets to discourage the people from God And this is the sinne of this land especially of prophane people that never thinke themselves well but when they are casting reproachfull speeches against those that labour to strengthen the inward man but this discovers a great deale of corruption in them and it is a meanes to pull downe the Iudgements of God upon them Againe take heed of discouragements bee not cast downe when you meete with such as will revile you and speake evill by you this will weaken the inward man The sixt meanes if you would strengthen the inward man is this you must get faith you must labour to bee strong in the Lord you must goe about all things with Gods strength and not with your owne and therefore the Apostle saith When I am weake then I am strong 2 Cor. 12. 13. And I rejoyce in my infirmities that the power of God may be seene in my weakenesse that is I rejoyce in those infirmities that discover my owne weakenesse to God that I may not put any confidence thereby in my selfe Againe I rejoyce in my infirmities because they are meanes to humble me Againe I rejoyce in my infirmities and weakenesse because hereby I feele my weakenesse that I may goe out of my selfe and depend wholly upon God therefore when you goe about any businesse or performe any holy action unto God as you must doe it in Faith so you must renounce all strength in your selves and then God cannot but prosper your businesse or whatsoever good you goe about when you goe about it with Gods strength as Gideon did and on the contrary the Lord hath pronounced a curse against him that shall goe about any thing with his owne strength Iere. 17. 5. Cursed is the man that maketh flesh his Arme that is that goeth about any thing in confidence of his owne strength without Faith in me thus you see that if you would bee strong in the inward man you must get saving Faith in Christ. The seventh meanes if you would strengthen the inward man is this you must get the spirit all other wayes will nothing availe you except you get this for this is that which makes them effectuall and makes a difference betwixt men Sampson was strong and so were other men but Sampson was stronger then other men because hee had the Spirit and it is said of Iohn Baptist that hee came in the spirit of Eliah that which made a difference betweene Iohn and other men was the Spirit he came in the spirit of Eliah hee had the same spirit that Eliah had and therefore hee had the greater efficacy if Iohn had not had this spirit he had beene but as other men therefore whatsoever you doe labour above all things to get the spirit nothing will strengthen the inward man except you have the Spirit it is the Spirit that makes the inward man to grow strong in the soule And thus much for the meanes of the strengthning of the inward man and for this point we now proceed By the Spirit The next thing that is to be considered is the meanes which the Apostle layes downe whereby they may be strengthned in the inward man and that is to have the Spirit that hee would grant you c. that you may be strengthned by the Spirit in the inward man as if
he should say if you would know what will strengthen you it is the Spirit Hence note this point That whatsoever saving or sanctifying grace or strength of grace every man hath it all proceeds from the sanctifying spirit I say all the saving grace all strength of grace comes from the Spirit yet doe not mistake mee as if I did exclude the Father and the Sonne for they worke together in every act the Father workes not without the Sonne the Sonne workes not without the Father the Father and the Sonne worke not without the Spirit neither doth the Spirit worke without the Father and the Sonne for what one doth all doth but I ascribe the worke of sanctification unto the Spirit because it is the proper worke of the Spirit to sanctifie and hee is the strengthner of all grace that is all grace comes from the Father as the first cause of all things and then throùgh Christ by the Spirit Grace is wrought in the Soule Therefore these three distinctions of the Trinity is good the Father is of Himselfe the Sonne is of the Father and the Holy Ghost is of the Father and the Sonne that is the Holy Ghost proceeds from the Father and the Sonne and is sent unto the hearts of his Children to worke Grace and Holinesse in them and it must needs be so that the holy Ghost is the onely Worker and Strengthner of Grace because proceeding from such a Holy Fountaine as the Father and the Sonne is he must needes bee Holy and the way to get Sanctification and Holinesse is to get the holy Spirit For in a thing that is sent to sanctifie two things are required First hee that is sent to sanctifie must proceed from a holy Fountaine but the Spirit doth proceed from a most holy and pure God therefore it cannot chuse but be a holy worke that Hee workes Secondly the second thing required in him that is sent to sanctifie is this that he subsist in sanctification that is that he depend not upon another for sanctification but that he be able to sanctifie himselfe now this is the excellency of the holy Ghost He is sanctification and holinesse it selfe that is subsisting in sanctification and abounding in holinesse and therefore able to strengthen the inward man But that you may more fully understand this point I will show you how the Spirit strengthens the inward man and works holinesse and sanctification and this will appeare in foure things The first way how the spirit strengthens grace in the soule is this by giving unto the soule an effectuall operative and powerfull facultie and that is done by rearing the inward man in the soule and setting up the building of grace and this Hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie as the blood is infused into every veine or as the soule goes through every part of the body and so gives life unto it so doth the Spirit goe through all the parts of the soule by infusing spirituall life and power into them and therefore the Apostle calles it Eph. 1. his effectuall power that is he hath such efficacy in working that he infuseth spirituall life unto the whole soule The second way how the Spirit strengthens grace is this when he hath set up the building and swept every corner of the soule then he inables the soule to doe more then it could doe by nature by putting new habits and qualities in the soule as first when a man can doe more then a naturall man can doe by nature then the Spirit hath added new habits as for example any hand can cut with a Chissell or the like instrument but if he can by it make a picture this is a worke above nature because no man can doe it unlesse he hath beene raught it So when the Spirit comes into the heart then it makes a man to doe more then naturally he can doe water you know the nature of it is cold but if you would have it of another quality then you must put a quality of fire into it So the soule is dead and cold by nature but if a quality of the fire of the spirit be added unto it then it will be able to do more then it naturally can doe therefore examine what new habits and qualities be in you whether you have a new habit of patience love hope and experience that is as patience begets experience and experience hope so where the spirit is it doth beget new habits and qualities in the soule by which it is able to doe more then naturally it can doe as I said it first builds the house and sweepes the roomes and then it fits and furnishes the roomes with new habits and qualities of grace The third way how the Spirit strengthens grace is this when it hath given us new habits then it inables and helpes us to use these habits to good And herein appeares the power and excellency of the Spirit not onely to give spirituall life and strength but also to inable us to use that strength for the strengthning of the inward man there may bee qualities and habits in the soule and yet want power to use them as for example a man that is asleepe hee hath habits and qualities but hee wants power to use them or as a man that hath an instrument that will sound well but hee wants skill to use it so many men they have habits and qualities but because they want power to use them therfore they are not strengthned in the inward man but he that hath the Spirit hath withall power to use those habits to good therefore it is said that they spake as the Spirit gave them vtterance that is they had power from the Spirit to speake to doe to use those habits which were in them thus Sampson by the power of the Spirit had power to use his strength Acts 4. 32. It is said that the Apostles spake boldly that is they had power for you must know that there may be common graces in the heart and yet want power but when the Spirit comes then it puts strength in the inward man to worke accordingly Thus it is said that the Spirit came upon Saul and hee prophesied that is hee was able to doe more then before he could doe and yet know that you may have true grace and yet now and then for the present want action you may want a power to doe ought with it and it is then when the Spirit seemes to absent himselfe from the soule and this was that which the Apostle spake of in Heb. 11. Brethren you have forgotten the consolation that is your spirituall strength and power be hid as dead and forgotten but the Spirit will returne and you shall finde your power to good againe The fourth way whereby the Spirit strengthens grace in the soule is by giving efficacy and power unto the meanes of growth which is a
Spirit comes and workes holy affections they widen the soule and make it large and firme therefore that you may have large hearts in praier in meditation labour to get the Spirit that you may have holy affections kindled in you The fourth benefit that a Christian hath by the Spirit is this it will make the heart good because it is the proper worke of the holy Ghost to sanctifle the heart to cleanse and change and so make it good it is the worke of the Spirit to worke repentance in us a thorow change in us I call repentance a thorow change because men for the most part mistake repentance taking that for repentance which is no repentance men thinke that if they be turned this way and that way from this sinne and that sinne though it be not from every sinne and evill way that they have true repentance but they are deceived for repentance is a thorough change of the whole man consisting both of soule and body whereby the parts and faculties of both are turned a quite contrary way the heart is turned out of the way of sinne into the way of holinesse now that a partiall turning is not repentance I will make cleare by this comparison take any naturall thing that is of an earthly substance whose nature is to goe downeward yet you may force it upwards by meanes that you may use as for example water you know is of an earthly substance and the nature of it is to descend yet you see by the force and strength of the Sunne it is drawne upward first into vapors and then congealed into ice and snow and raine and then it will not rest till it descend againe but there is another ascent of the fire and that is upward and not forced but naturally doth ascend up even so a carnall man may doe the same things that a spirituall man doth hee may keepe downe some lust and he may forsake some evill he may forsake his drunkennesse and uncleannesse and his old evill haunts yea he may doe some good but yet he doth not forsake the evill neither doth he doe the good by the power of the sanctifying Spirit but by a naturall strength if he doth a good action it is by constraint he is forced by something Spirit is a free agent it workes freely of himselfe therefore to whom it goes it goes as a free gift Now that the Spirit is a free agent it appeares by this that reason makes man to be a free agent but it is the Spirit that gives reason therefore the Spirit must needs be most free Thirdly the Spirit must be a free gift by his carriage to them hee will save hee might have chosen the elder and not the younger hee might have chosen Esau and not Iacob or if he would have chosen the younger then hee might have brought him first out of the wombe but he will not because he is most free in his choice he will save Iacob and cast off Esau and so he might have chosen honourable and noble men to have both preacht the Gospell and to be all saved by the Gospell he might have chosen them only for salvation but he will not but the poore they shall receive the Gospell he will make choice of them for salvation he might have chosen Simon Magus aswell as Simon Peter but hee will not therefore you see he is free Fourthly the Spirit is free which appeares by the paucitie of them he choses he is at libertie he might have saved more but this shows his freedome he is not tyed to one more then unto another the winde bloweth where it listeth Iohn 3. 8. hee calles when and whom he will Let them come in that my house may bee full none shall come no more no lesse then I have chosen Fifthly the Spirit is a free gift which appeares by the prosecution of his decree both of Election and Reprobation nothing more free then the Spirit is he might as I said have chosen Esau and not Iacob for there cannot a reason be given wherefore he should chuse the one and not the other he will choose the wife and not the husband hee will choose the husband and not the wife hee will choose the childe and not the father and hee will choose the father and not the childe againe he will choose this man and that woman and not another man or another woman and what is the reason of it surely there can be no reason given of it but because the Spirit is free to choose and choose not thus briefely I have shewed you that the Spirit is a free gift Is the spirit a free gift and doth it worke freely then let them consider this and tremble that are not sanctified by the Spirit and in whom the spirit hath not yet wrought his good worke least they may seeme to be deprived Againe if the wind bloweth where it listeth then it stands you upon to doe as Millars are wont to doe to watch the opportunity and grind if the Spirit doth blow upon you if at any time the Spirit doth kindle any sparke of grace in you take heed of neglecting the opportunity doe not say in this case unto the spirit as Festus said unto Paul that you will heare him another time but bee sure if the spirit commands doe you runne or if he cals be sure to answer him least he call you no more I have often told you that there is a time when he will call you no more therefore thinke with your selves what a time of darkenesse and sorrow it will bee to you then when with the five foolish Virgins you shall be shut out of heaven and happinesse I say there is a time when he will sweare that you shall not enter into his rest and doe not onely labour and watch for the opportunity to take the Spirit when it is offered but labour to get the opportunity Vse the meanes whereby you may get him and for your helpe herein I will lay downe some meanes whereby you may get the spirit The first meanes to get the Spirit is this you must labour to know the Spirit for what is the reason that men doe not receive the spirit but because they know him not they doe not know him in his purity in his free working in his incomprehensible greatnesse in his increate holinesse and therefore they put off the working of the Spirit Men thinke that now their sinne in this kind is not so great as Simon Magus was it is true say they Simon Magus sinne was a great sinne and worthy of punishment because hee thought to have bought the Spirit with money but if wee well consider mens dealings now with the Spirit wee shall finde that the same sinne is committed now I say men thinke they doe not commit this sinne of Simon Magus when indeed you doe you know how great the sinne was in him and what a judgement was inflicted
every act sinne wounds the soule it would surely make them humble this is that which the Lord complaines of in Deut. 32. to 29. verse O that my people were wise that they would but consider with themselves viz. their sinnes their afflictions my love in their deliverances that is O that they would but looke backe unto the former account and see what they have done for my love it would cause them to be humble Dolour is the reluctancy of the will now the Will will not strive till there bee a change wrought neither will a man be humbled truly till there be a thorow change in the soule therefore labour after holinesse and get both a sence of holinesse and a sence of sinne and this will humble you The third meanes to get humiliation is application you must apply both what you have received and what you have paid together and then cast up the account first consider what you have received from God and what you doe presently enioy and then consider what have I paid what have I done how have I demeaned my selfe what obedience have I yeilded what thankes have I returned Againe consider the excellency that is in grace and then consider sinne that it is evill by nature that it is evill to me that it brings forth evill effects except you thus wisely apply it it will not humble you you will not feele sinne or esteeme it as a burthen because you will not see it out of its place It will be as a heavy burthen at the foote which though never so heavy yet it is not felt it will not hurt a man so long as it lyeth there even so sinne will not be a burthen unto the soule till it be applyed unto the soule by the spirit but when it is applyed then it will bee like a burthen upon the backe which a man will quickely be weary of sinne will then clogge a regenerate soule and humble him and this wisedome wee may learne of the divell himselfe when hee will bring a man unto despaire hee will still hold out before a man his sinnes and that with aggravation of them that so he may come unto the sight of them and then he will hold out the Iustice and purity of God that he will not let sinne goe unpunished that he shall not be saved that so a Christian may be out of measure dejected and thus a Christian should doe if hee will bee humbled let him still set sinne before him and that not only in the generall but also to apply it in particular unto the conscience and especially in cases of relapse for as figures added to Ciphers doe make the totall the more so relapse in sinne is a great sinne and a particular notice of them will cause great humiliation Againe let man set before him sinnes against knowledge or great sins and this will be a meanes to humble you for what is the sinne against the holy Ghost but sinning against knowledge upon an obstinate will in despight of God and the Spirit and that the sinne of knowledge is a great sinne appeares in Acts 17. 30. At the time of their ignorance God wincked that is so long as you wanted the meanes of knowledge both of knowing mee and my Spirit I little regarded it I wincked at it that is I esteemed it not so great but past it over but now the cause is altered since I came in my owne person and preacht unto you now I will not wincke at your sinne as before I will not passe it over as I did before but I will behold you in another manner After the knowledge of sinne to fall into it and then not to bee humbled is to slight a sinne and to slight a sinne after the committing of it ismore dangerous then the sinne it selfe wounds the soule more provokes Gods wrath against a man the more as a servant after a fault committed when his Master tels him of it if he shall then slight it as not regarding it the slighting of it incenses his Master more against him then the fault it selfe therefore if you would be humbled apply sinne unto the soule and come from the generall unto particular sinnes especially fasten your hearts upon great sinnes that rule in Logicke holds true that generalls worke not but particulars are prevalent As I said before when sinne lyeth like a burthen at the foote it hurts not but when it is laid upon the shoulders then it hurteth saving knowledge breakes the heart and humbles the soule on the contrary ignorance hardens more and more this wee see in Ioh. 4. in the woman of Canaan the reason wherefore she received not Christ was because she wanted knowledge to know her owne estate generall conference and exhortations to receive Christ will not serve till Christ comes in particular unto her and tels her in plaine words that she is an harlot untill then shee little regarded him then shee can bestirre her selfe then shee can confesse and bee humbled and thus hee dealt with Paul in this place Paul why persecutest thou mee and thus hee dealt with Adam what hast thou done hast thou eaten c thus he dealt with Peter Iohn 21. 15. c. Lovest thou mee feed feed feed c the remembrance of particular sinnes wrought a generall change in them and mightily humbled them therefore if you would be humbled apply particular failings and exclude none and God will not exclude thee you know that which will take a great staine out of a garment will surely take out a lesser even so feare not but if God hath given thee a heart to see some great sinne and the assurance of the pardon of that sinne hee will forgive thee all sinnes thus much for the third meanes The fourth meanes to get humiliation is this we must labour to bring things unto a propinquity that is let vs looke upon sinne past as present and so neere at hand for this is our folly wee looke upon sinne great way off and that is the reason that sinne is so little regarded of us because we cannot as we might see how odious it is the Philosopher saith that things a great way off are as if they were not they doe not hurt us and this is the cause why men are not humbled experience proves this you know death is the terriblest thing in the world but yet because we looke upon it a farre off therefore it is that it doth not affright us now to helpe you to bring things to a propinquity that you may be humbled you must observe these two rules First I say you must looke upon things that are past as present consider that the sinne that is past is as great a sinne as ever it was though it seeme afarre off that is committed long agoe it is mans weakenesse to thinke otherwise of sinne a malefactor that hath committed a foule fact a long while agoe if his pardon be
Christ it is necessary that Christians have this kind of sorrow To this I answer first that it is not the greatest turbulent sorrow that breakes the heart and mollifies and softens it but there is another sorrow which I call a tempered sorrow and that sorrow hath in it both a sight of hell and a sight of heaven a sight of sinne and a sight of grace in Christ which farre exceedes this sorrow for as it is with joy the greatest joy is not expressed by laughter for that is the greatest joy that is the joy of the inward man so it is not the greatest griefe that is expressed by teares and as it is not the greatest fire that makes the most crackling and noyse nor that the deepest water that makes the most roaring so is it not the greatest griefe or sorrow that expresseth it selfe by this turbulent passion of the mind but the greatest griefe is nothing when a sinner apprehends sinne within and sees it in its owne colour then it humbles him Secondly to this I answer that there are degrees of this sorrow and this ariseth from the nature of men some men are of a more hardier nature then others and againe some are of a more softer and tenderer disposition for example some mens flesh will heale sooner then others though the wound bee the same so some haue more softer and gentle natures and therefore sooner wrought upon againe some God intendes to build a greater worke upon and therefore hee humbles them the more againe some hee will season aboue others and therefore will humble them the more that so they may bee fit for it Thirdly to this I answer that although all haue not the like measure of sorrow neither the same apprehension of sin that others have therfore are not so much cast downe in such a manner as others are yet it is not because they are not humble at all but because the condition followes it so close that it hath not power to worke that effect in them which it doth in others that see the same condition a farre off or not at all they apprehend Christ by faith and see reconciliation through him and therefore are not so deiected as others that see him not thus and therefore bee not discouraged though thou finde that thy humiliation bee not so great as others the things may bee the same and the apprehension the same but Christ the condition of thy peace is apprehended neere thee by faith and this qualifies the tempest of the soule but Christ is not seene of the other as a Sauiour and this makes the difference as for example there are two men set upon by robbers the one sees no helpe or no way to escape and hereupon hee is marvelously afflicted and astonished because hee findes himfelfe vnable to resist or make his partie good with them but the other man beset with robbers sees another neere hand that will stand close to him and thereupon hee trusts hopes and depends upon the man to helpe him this man sees the danger aswell as the other and feares but his feare is not a distracted feare neither is it so great as the other because it is mixed with joy and confidence in that he sees a way to escape yet he feares the same that the other feares and is truly humbled and thankfull unto him that saves him from the danger thus it is with many Christians they that haue a turbulent kinde of sorrow see death and hell and sinne and damnation but hee sees Christ so farre off that hee cannot depend upon Christ as a Saviour and hence for the present is marvellously cast downe but hee that hath the mixed sorrow spoken of sees the same in the same manner but withall hee apprehends Christ as a helper as a Saviour and here upon is not so much dejected and cast do wne as the other and yet notwithstanding is as truely humbled and thankfull as the other therefore labour to get a heart sensible of sinne that is labour to know sinne and the evill of it and withall labour to see Christ or else you will bee over-frighted with them as a man that is in prison for treason or a great fact hee knowes before what sentence the Iudge and Iury will passe upon him but he cares not if before he have got the Kings pardon so if you know sinne and know the punishment of sinne but know not Christ you will have no comfort in your knowledge labour therefore to get the holy Ghost for it is the worke of the holy Ghost to convince the world of sinne Iohn 16. 9. a man is no sooner convicted but there will be a change wrought in him for a man is then convict when hee is overcome every way and thus the holy Ghost will convince you of sinne seeke what way you will to keepe off the stroke of the Spirit yet you shall not be able and this stroke shall humble you if you belong unto God as it did Paul in this place But you will say how shall I know whether I am truely humbled or no For your better helpe I will lay downe some signes by which you may examine your selves and then accordingly you may judge of your estates The first signe whereby you shall know whether you bee thorowly humbled or no is this if you love much it is a signe that you are thorowly humbled this we see in the woman in the Gospel and it is Christs commendation of her that shee loved much that is she was sensible of that which Christ had done for her therefore her love to Christ was exceeding great no labour too great nothing too precious for Christ and this we see in Paul also Christ did much for Paul and Paul thought nothing too good for Christ therefore peremptorily he concludes that he is ready not onely to suffer but to dye for Christ seeing Christ saved my soule from hell and that by such a price of so much worth as his owne blood was how can I then thinke that my life is too much for Christ therefore examine your selves examine your humiliation by your love if you love him not above all things if you prize him not above all things you were not as yet truely humbled and that I may perswade you to love Christ and grace and holinesse above all things consider these two motives The first motive is this consider the goodnesse of the thing that I perswade you unto the goodnesse and excellency that is in the things of the world makes men to love them men will not love any thing except they see some excellency in it or at least wise esteeme it so but if it be excellent then it winnes their love so it will be with you in this if you see into the excellency that is in Christ and grace it will winne your love you will prize him above all things no man will prize a Iewell till hee know