reason of it but because he wanted the spirit and on the contrary when the Disciples had received the Spirit They spake with boldnesse The fourth effect that the spirit begets i holy and heavenly desires in the soul therefore the Church in Cant. 2 is marvellous inquisitive to find Christ and what is the reason there is in men such a want of holy desires but because they have not the spirit The fifth effect is That the spirit begets holy indignation holy anger is an effect of the spirit and therefore thé Apostle saith in 1 Cor. 7. What indignation and wrath This he speaks in the commendation of the Corinthians men will not be angry with sin as an evil untill they get the Spirit The sixth effect of the spirit is holy affections It will make you have heavenly affections towards God to grace to the Saints Therefore the Lord saith Eze. 26. 21. I will give you a new heart Carnal men they may do some things to make their children to reverence them as to love them in regard of some donation that is they may proffer an object but they cannot beget holy affections That is the onely work of the Spirit thus to change the heart The seventh effect of the spirit is this It will purge the soul i. e. it will cast out all rubbish out of the soul There fore the Lord saith that he will purge the sons of Levi as silver That is that they may be fit for the service of the Priesthood he will purge out of them by the spirit that which other wayes would make them unfit And David in Psal 51. often prayes That the Lord would purge him and then after he prayes for the restoring of the spirit making the absence of the spirit the cause of his uncleanness The eighth effect of the spirit is It kindles holy affections to good in us and this is that that giveth us great advantage against sin I say we have no small advantage against the devil when the heart is full of heavenly affections and that for these reasons First because the more holy affections the better man That is God accompts more of him A man is esteemed of God as he hath or hath not holy affections a man is that which he is in his affections that is a man is not a good man because he knowes much but he is a holy man because he hath holy affections when he is full of love to God to Christ and to the Saints The second reason is because holy affections are a means or a second cause of good That is they are the cause of good actions as for example for a man to suffer for Christ and yet not to do it with holy affections out of love unto Christ That is nothing worth Therefore when the affections are ripe they are drawn upwards by the spirit both to do and to suffer The third reason is because holy affections they widen the soul that is they make the soul large for when holy affections are dead in you the soul will begin to shrink in even as cloth that is not thorowly made when water fals upon it it will run in but if you stretch it it will come to its own length again so when the spirit comes and â—…rks holy affections they widen the soul and make it large and firm Therefore that you may have large hearts in prayer and 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 work of the holy ghost to sanctifie the heart that is to cleanse and change it and so make it good It is the work of the Spirit to work repentance a thorow change because men for the most part mistake repentance That is men do think that if they be turned this way and that way from this sin and from that sin though it be not from every sin and evil way that they have true repentance but they are deceived For repentance is a true change of the whole man consisting both of soul and body whereby the parts and faculties of both are turned a quite contrary way That is the heart is turned out of the way of sin into the way of holiness Now that a partial turning is not repentance I will make it clear by this comparison Take any natural thing that is of an earthly substance whose nature is to go downwards Yet you may force it upwards by means 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 sun it is drawn upwards first into vapors and then congealed into ice and snow and rain and then it will not rest till it descend again But there is another motion of things light and spiritual clouds ascend upwards and are not forced but naturally do it Even so a carnal man may do the same things that a spiritual man doth he may keep down some lust and he may forsake some evil That is he may forsake his drunkenness and his uncleanness and his old evil haunts but yet he doth not forsake all neither doth he keep out sin by the spirit but by a natural strength if he do a good action itâ—… by constraint he is forced by something to do it but it changeth not his heart a whit he may take a resolution to be good and to be better yet to change his own nature is not in his own power for this is the work of the holy Ghost Thus much for this use and for this point We now come to a third point the Apostle saith he would have them To be strengthened by the spirit in the inward man noting thus much that God must give them the spirit before they could have him The point is this That The Spirit is a free gift I say that the sanctifying Spirit is a free gift I gather it thus The Apostle here prayes That God would give them the Spirit Not that they had deserved it and so should have it by merit as the Papists teach but he must give it them freely without defert of their own I need not stand in the proving of it long That the Spirit is a free gift onely I will shew you briefly how the Spirit is a free gift and this shall be in these five particular things First the Spirit is a free gift and it must be free because the Spirit is a gift and what more freer as we use to say then a gift is Now it is a free gift because it is not merited by us at Gods hands it is not extorted and drawn from God by force nor merited by desert because all the good that is in us is wrought by God it is God that
is a Lion That is he is strong in grace secondly be is a grey hound That is he is swift in the performance of all holy duties Thirdly a hee goat serviceable to God and profitable to the Church fourthly a King to rule and over-rule his Iusts Every spiritual man is a King because he bears rule in the inward man but it is not so with a wicked man his lusts rule him that he is a slave and not a King and therefore the Apostle saith let not sin reign in your bodies to obey it in the lusts thereof That is if it once reign it will rule and if it rule you must obey whatsoever drudgery or slavery is injoyned you Therefore labour to get strength in the Inward Man And know also that you shall not only be free from the slavery of sin but you shall also keep your excellencie And therefore it may be said of every one that is weak in the inward man as Iacob said of Reuben in the 42. of Genesis Thou art become as weak as water That is 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 excellencie if you would not lose you must keep strength in the inward man In the 1. Psal. the Psalmist sets forth the excellencie of that man that is strong in the Inward man He shall be like a tree that is planted by the rivers of water First he sets forth the propertie of the spiritual man he shall be green secondly he shall be as a tree planted that is that shall not easily be plucked up Thirdly his perpetuitie his branches shall shall never wither That is he shall never grow unseemly Fourthly his fruitfulness he shall bring forth fruit in season that is he shall be fruitful in grace But on the contrary when a man grows weak in the inward man it will be far otherwise with him he will be like a tree that hath lost both sap and root leaf and fruit set in an barren soil with withered branches and fruitless fit for nothing but the fire but if a man can keep the strength in the Inward man neither reproach disdain nor shame or the Divel shall be able to make a man miserable Therefore keep the vigour of the inward man safe whatsoever becomes of the outward man And there is good reason why you should keep the inward man safe because it keepes the soul and directs it to that right end In the 1. Eccles. The wise man saith all things are vanitie and vexation of spirit That is when a man loseth his happiness in the Inward man Though he keep the outward man secure yet it is but vanitie and vexation of spirit That is he goes besides the rule he should go by For there is a rule unto every creature that he is to go by And the nearer the creature comes unto the rule the more excellent is the creature but if it go besides the rule it looseth its excellency As for example the fire and water they are excellent creatures if they keep to their rule But if they exceed their rule they become hurtful so the rule of the soul is the law put into the Inward man And the closer you keep to this the more excellent you are Therefore that you may keep your excellency which you cannot do except you strengthen the Inward man let this move you to a diligent attendance to it In the third place this may serve for direction for you may say unto me you have shewed us what this inward man is And the differences betwixt the inward strength and the outward strength And you have also laid down Motives to move us to strengthen the inward man But alas how shall we strengthen the Inward man To help you in this work I will lay down some means by the use of which you may be strengthned But before I come unto the particulars it will not be amisse to stand upon the general That is to perswade you a little to desire to be strong for if you could but bring your hearts unto this but desire to be strengthned it will be a great means to move us to prevail against whatsoever may seem to hinder us from it I say if you did but desire it that is if you did but know the excellency of the Inward man it would work a holy desire in you and a true desire will let no means escape that will further a man This is the same means that Christ useth to his Disciples when he would have them in love with faith If you have faith saith he but asmuch as a grain of Mustard seed you shall be able to remove mountains That is if you did but know the excellency of this grace of saith you would desire it and if you did but desire it you would never rest till you had got it so if you did but prize grace and the worth of the Inward man at a high rate you should be sure to gain it Therefore you know the promise in the 5. of Matthew Blessed are they that hunger and thirst after vighteousness for they shall be satisfied Therefore if you would but bring your hearts unto this frame as to hunger after the strength of the Inward man you shall have it or if you can but bring your hearts to this temper as to desire and seek after the strength of the Inward man you shall find it as in Prov. 2. 7. If thou searchest for her as for silver and diggest for her as for hidden treasure then thou shalt find her That is if thou didst but esteem the Inward man as men do silver and prize it as a rich treasure at a high rate Then the effect would follow you shall find it So then if you will desire salvation and happiness and the strength of the Inward man you shall have it for you will never thrive in grace until you have a desire to thrive grace will not grow till there be a desire wrought in the soul for when men do not delight in the inward man they never grow in grace and holiness That is they are not as trees planted that bring forth seasonable fruit but are barren do what you will to it the soul is naught for the spirit hath not yet tilled the heart and sown in it the first beginning of the seed of grace which is an earnest desire after it Now as it is good in the bodily â—â—ckness to know the means of recovery so in the sickness and weakness of the Inward man it is good to know the means by which it may be strengthned Therefore we will come to the particular means for the strengthning of the Inward man The first means to strengthen the Inward man is to abound in spiritual knowledge because the more
meditate power to love power to obey all above nature and a power to forsake life and libertie riches and honour pleasure and all things which no man will do except he have the Spirit Secondly as it gives a strength and an excellent qualitie above nature so it adds unto it holiness that is it puts a tincture of goodness upon all your actions it warmeth the gifts of the minde and puts the heart in a frame of grace many men have a kind of strength but they want holiness and sanctification with it Now a man is said to be a holy man when the soul is separated and divided from things that are contrarie to its salvation and happiness and joyned And then joyned and united unto Christ wholly and totally Then and not until then is a man a true holy man it is with a holy man in this case as it is with a spouse she is separated from others and united to her husband are joyned to the Spirit have holiness with it and separated from sin The vessels in the time of the Law they were holy vessels because they were appointed to Gods worship in like maner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aims and ends to pitch upon Gods glory And this can no man do till the spirit of Christ be his In Cant. 6. 3. The Church saith I am my Beloveds and my Beloved is mine That is because he is my husband and I am his spouse therefore I will labour to be like him in holiness And our Saviour prayeth for this holiness for his Disciples In Ioh. 17. 17. Sanctifie them through thy truth thy word is Truth That is the word is the means to work holiness in them when they want holiness they want all things for when profit and pleasure comes then the Spirit of holiness is as it were plucked from them but when they have the Spirit then they see the vanitie of these earthly things therefore it is that men are deceived with false and counterfeit wares because they want the Spirit of discerning but when the Spirit of God comes into the heart of a Christian then it shewes him the vanitie of these things and this he doth by enlightning the mind and therefore it is that they are kept from playing the Adulteresses with these things because they have the Spirit of discerning Now examine what strength above nature what conjunction of holiness have you with it what Spirit of discerning have you are not these things in you then you have not the Spirit The third sign whereby you shall know whether you have the Spirit or no is this examine when and by what means it came into thy heart This is the sign that the Apostle makes in Galat. 3. Did you saith he receive the Spirit by the work of the Law or else by Faith preached That is if you have the Spirit then tell me how you came by it how and by what means came he first into the heart But here all the Question is how a man may know whether the Spirit be come into the heart in the right manner or no. To this I answer That this you must know that the onely means to receive the Spirit into the heart that is the right conveyance of the Spirit into the heart is by the word purely preached That is when it comes in the evidence of the Spirit purely without the mixture of any thing of mans with it and further you shall know whether you have received the Spirit by the Preaching of the word by these two things 1. By the Antecedent 2 By the Consequent First I say you shall know it by that which went before I say if the spirit hath been brought into the heart by the word then there will be a deep humiliation wrought in the soul for sins And then Christ and the Spirit comes into the heart begins to cheer up the dejected sou and hereupon there will be a through change wrought in the whole man and it must needs be so because the nature of the spirit is first to pull down what mans corruptions have built And then to lay the foundation of the spiritual building Humilitie And then afterwards to rear the buildings of grace in the soul. As for example if you would know whether the plants receive vertue from the Olive or no Then you must know that first they must be cut off from their own stock and then they must be ingrasted into that and then see whether they have the fatness of the Olive and then whether they bear the Olive leaves So a Man that hath not received the the spirit by the word he shall see it by the ripeness of sin the corrupt branches the bitter fruit that comes and is brought forth by him But on the contrarie if the word by the spirit hath cut you down and humbled you throughly by the light of your sin and then ingrafted you into Christ by working in you a saving a justifying faith and if it hath made you fat and well liking in grace that you have brought forth better fruit then you could do before then surely the spirit came into the heart the right way and works in the right manner but as I said it will first humble you by the word as in Iohn 1. 8. The Spirit shall reprove the world of sin of Righteousness and of judgement First he will reprove them of sin to humble them Secondly of righteousness because they have not believed the all-sufficiencie of Christ. Thirdly of judgements that they might change their opinions that they might do those things and bring forth that as fruit is agreeable to Gods will Secondly consider the consequence that is look to the thing that followeth the spirit where it comes in Where the spirit comes it works a through change in the soul I call it not a bare change but a through change for as there may be a glistering shew of something like gold that is not gold so there may be a cessation and a change from sin but not throughly or heartily and so not at all for what will it avail Herod to forsake some and like of Iohn Baptist in some things well if he will not forsake all and like of Iohn Baptist in reproof of all In like manner what if you change your opinions of some sins That is what if ye esteem some sins to be sins indeed if you have no the like opinion of all whatsover you think of your selves as yet you never had the spirit Therefore if you would know whether you have the sanctifying spirit or no in you then examine whether there be a through change wrought in you That is whether you do not esteem every sin to be sin but also what spiritual life you finde in you I say you shall know whether the holy spirit be in you by this
may be reputed thus and thus but not to any other end for know that a man may desire grace but if the aim of his desire be for his own end the desire is sin the same that Simon Magus his was Therefore I beseech you not to defer put not off the opportunitie and remember what the Lord saith in Hebr. 3. To day if you will hear my voice harden not your hearts That is this is the day now have you the opportunitie the candle is in your hands and you may light your souls by it the word is near you well then light your candles by it you may now light them whilst the fire is here but if you will not now how will you do when the fire is out That is when you shall be either taken from the means or the means from you therefore labour to know the spirit and Judge aright of him if you would get him The second means to get the spirit is faith and the best means to get faith is to be conscionable and constant in hearing the word Preached That is the Preaching of the word is a means to get the spirit And therefore the Apostle said Received you the Spirit by the work of the Law or else by Faith Preached Gal. 3. That is you may know whether you have the Spirit or no by this examine whether you have gotten â—aith by the Preaching of the word Our Saviour saith that The Tree is known by his fruit That is the branch cannot bear fruit except it receive vertue and strength from the root so if we get not faith in Christ and be joyned with him we shall never get the spirit Therefore if you would get the spirit you must get faith for faith is the knitting and the drawing grace it will draw the spirit into the soul and it will knit him fast unto the soul that it can never depart from it Faith will recover the spirit if it seem to want his power of working in the soul it will return him if he seem to depart away it will enlarge the heart if the spirit seem to be scanted in it that is it will widen the narrow bottle of our hearts And you know what our Saviour said to men and women in the Gospel be it unto you according to your Faith Therefore if you would get the Spirit you must get faith in your hearts That is if you would get a large measure of the Spirit then get a large measure of faith for what is the reason that men thrive not in the Spirit but because they thrive not in faith The third means to get the Spirit is an earnest desire joyned with prayer that is to desire and pray earnestly for the Spirit is a means to get the spirit An instance of this we find in Elishaes servant he earnestly desires and prayes that the spirit 〈◊〉 Eliah his Master might be doubled upon him Not that he meant that he might have as much more again but that he might have a greater measure of the spirit then other of the Prophets and he did obtain his desire for he was indued with a greater measure of the spirit then other of the Prophets were Even so if you would but desire and pray earnestly for the spirit you might get him Solomon desired wisdom and prayed for it and he had it and that in a larger measure then those that went before him so if you would pray for the spirit you have his promise in Luke 11. 14. That he would give the holy Ghost unto them that ask him and this he doth speak by way of opposition If you that are evil can give good things unto your children then much more will God give you his Spirit That is if a man or woman will be importunate for grace and the spirit as a childe will be unto the father for bread then he cannot deny you But you will say if he were my father and I were his childe then it is true he would give me his spirit But alas he is not for any thing I know neither my father nor I his childe To this I answer suppose thou be not his childe in thy own apprehension yet look back unto the 14. verse and see what importunitie doth Though a man would not open his door and give his neighbour that which he would have yet in regard of the importunitie of him that asketh he will open and give him what he would have this do you though you may have a denial sometimes That is no answer at all or an angry answer yet take no denial and your importunitie will at last prevail with him And to encourage you against former runnings out from God the Apostle saith that he giveth and upbraideth no man That is as no man meriteth at Gods hand so no man shall be upbraided with any railing to shame him he gives unto all men that come unto him that is without exception of persons without any by-respects freely and reproacheth no man That is he will not lay before him either that which might hinder him from coming to him or him from receiving him he might do but he will do neither And you know the promise made to the Disciples They must go to Ierusalem And he will after a certain time send the spirit but they must wait for him And this they did by constant prayer and they had the promise made good unto them for they had the Holy Ghost which came upon every one of them Acts 2. So if ye be constant in prayer what though for the present you get him not yet at last you shall have him thus much for this means If you would have the spirit you must pray and desire him earnestly The fourth means to get the spirit is to obey him and this you may do when you give him good entertainment that is when you indulge him with heavenly thoughts and do what he would have you to do out if you slight him That is set light by him and will not obey and be ruled by him you will never get him And this you do when you resist grieve and quench the spirit you resist that power when you resist the light which the spirit hath wrought in you That is when you fight against it against illuminated reasons and arguments This is a great sin You grieve the spirit when you mingle two contraries together That is when with the profession of Religion you joyn corrupt speeches and actions And you quench the spirit when you neglect the motions of the spirit and the means by which the spirit is got or increased or kept Nâ—w if you do thus you shall never get and retain the spirit But if on the contrary you love cherish and obey the spirit you shall have him and keep him The fifth means to get the spirit is this If you would get the spirit then you must wait upon those means
planted them with such graces as flourish and grow up in them Thirdly as one delights in a Feast so God delights in them Cant. 5. 1. I have eaten my honey comb with my honey I have drunk my wine with my milk Revel 3. 20. I will come and sup with them I delight in them as in a Feast Fourthly where a man dwells there he is active one that doth nothing is not said to dwell in the place but rather to be imprisoned as one said of an idle man pointing to his body hic situs est his soul was buried in his body So Christ is said to dwell in us in regard of his activity and influence in regard of the works that he doth in us he works efficaciously in the soul making it fit for himself Christ hath an influence into the Saints he is still active in them furnisheth them with qualities that they had not and with actions that they did not before as one having an house makes his garden he dwells in us as the fire in the iron That is as the fire giveth to the iron all the qualities and properties of fire as hot burning and giving light it makes it like the fire so the spirit of a man when Christ dwelleth in him is made as the Spirit of Christ in all thinâ—s according to that degree of grace that he hath received We now come to the second thing we propounded and that is to shew you the benefits that we have by Christ his dwelling in our hearts and those are six First Where ever Christ dwelleth he maketh that person glorious he filleth his heart with glory This I take out of the Psal. 24. v. 7. Be ye lift up ye everlasting doors That the King of glory may come in The meaning is this when ever Christ cometh into any mans heart he comes as the King of glory That is not as one that is glorious in himself and keepeth his glory to himself but as one that communicateth his glory to that place where he cometh For there is that difference between Christ his coming in to an house and the coming of a Prince when a Prince cometh though he bring never so much glory with him yet he putteth it not upon the house the house remaineth the same But when Christ cometh into the heart he changeth he altereth the house he beautifieth and decks the soul with such excellencies as in themselves are glorious and appear glorious unto the view of others So Moses when he was with God his face did shine when he came down from the Mount because there God communicated his glory to him Indeed it is true that was an outward visible glory but yet the resemblance of that inward glory which God communicateth to the soul of him in whom he dwelleth That is he makes an impression of his own glory of his own Image upon that heart into which he cometh he stampeth it I say upon the heart and it is glorious in the Inward man it shineth forth also in the life and conversation even as the light shineth through the window so is it when Christ dwelleth in the heart he putteth a glory there which shineth forth makes him glorious in the eyes of others giveth a gracious and heavenly tincture to all his actions And the reason is because where he dwelleth he bringeth the spirit with him the Spirit of glory resteth upon them as you have it in 1 Pet 4. The Spirit of glory resteth upon you when you are railed upon for his names sake That is that spirit dwelleth in you covereth you and let them say what they can they shall not be able to hurt you for you are compast about with light even with the glorious Spirit of God As if one should cast dirt upon the Sun he cannot obscure the glory of it because light dwells in it so when men speak evil of the Saints disgrace and revile them they cannot hurt them for there is glory in them that shineth about them Now glory is nothing else but the manifestation of some excellencie to the view of others so we attribute still the word glory to such in whom we see some excellency to see a man in gorgeous apparel An Army under banners to see a ship under sail we say they are glorious So Michal said of David How glorious was the King of Israel to day because then he manifested himself Now when God sheddeth abroad his Spirit into the heartâ— of any whom he infuseth the graces of his Spirit into them he is said to put glory into them This Christ doth wheresover he cometh because he furnisheth them with grace and every grace is glorious As it is said of wisdom in the Proverbs He that is in estimation for wisdom and glory That is for wisdom which is glorious so when Christ cometh into the heart of any he makes them wise and therefore glorious The like may be said of anâ— other vâ—rtue therefore in the Epistle of Peter vertue and glory are joyned together In a word the Image of God is in them which is compounded of many graces Now that image is a glorious Image 2 Cor. 3. You are changed to the Image of God from glory to glory That is from one gloâ—i us degree of grace to another And this is the first bâ—n siâ— we have by Christ he makes them glorious in whom he dwelleth because he putteth his graces in them and stamps his similitudes upon them Secondly A second benefit that we have by Christs dwelling in us iâ— this where ever he dwelleth he ruleth and governeth he guideth the spirit wherein he dwelleth he keepeth the heart in order from mutinies and tumults he keepeth all the affections in obedience And this is a great benefit and this he doth where he dwelleth Therefore in Psal. 24. it is said Be you lift up ye everlasting doors speaking there of the soul which onely is everlasting and the King of glory shall come in That is he ruleth as a King dwelleth as a King that ruleth in the place where he cometh That as Satan ruleth in the hearts of the children of disobedience so Christ ruleth in the children of obedience he guideth them and governeth them he ordereth their steps the right way That is when there are in them lusts fighting in their mind a law in their members rebelling against the Law of the spirit he keepeth down these Rebels he mortifieth these lusts and therefore in Rom. 8. The affections are said to be servants to righteousness That is because righteousness ruleth in the hearts of those in whom Christ dwelleth But you will say what benefit is this what priviledge is it to have Christ rule us it seemeth rather to be contrary it seemeth rather that this is to be restrained and to be over-ruled is it not better to have our liberty I answer that it is not but it is a great priviledge to
have Christ govern in us for he is not as those governours that govern for themselves but he hath the propertie of a good governour that spendeth his sweetness for the good of those over whom he is a governour And this you will see if you consider what a government it is For it freeth you from the government of other Lords from the goverment that your lusts have over you Again he governeth not as a Tyrant by force but as the soul governeth the members without difficultie Now as it is said of the Members that while they serve and obey the soul That very labour is a rest and that obedience is a liberty even so the soul when it obeyeth Christ that is indeed a libertie and that service is rest the reason is because Christ guideth them sweetly in whom he dwelleth all the members are guided by the soul with a willing resigation so that from an inward propensness not from constraint they do what they will it is therefore an easie government Again when any thing is made obedient to what is the proper rule of it it is the better for it for therein the perfection of every creature lieth when the Creature hath a Law given it according to which if it work it is in the best condition Now God himself the law is the rule to which every man should conform therefore the creature is best when it is in obedience to him even as is the body of man when it is best governed and kept closest to the rule it is best in health so it is in the soul of a man the better it is governed the more obedient it is to Christ the better it is in health for every rebellion is a sickness and disturbance to the foul Therefore you have a great benefit when Christ dwelleth in your hearts as a King If it were not for that my Brethren whether would your unruly affections carry you how would those rebels wound you how would they rob you of all that that is good those foolish and hurtfullusts that are in you how would they drown you in perdition Now when Christ dwelleth in the heart he keepeth down these lusts keepeth the soul in good temper guideth our feet into the way of peace our feet of themselves would be running into miseries and dangers his goverment keepeth us out of these This is his goverment and this is the second benefit that we have by Christ his dwelling in us The third benefit is this where Christ dwelleth there he comforteth and refresheth the heart This I take out of Esai 57. 15. Thus saith the Lord the high and loftic one that inhabiteth eternitie I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones In that place you have Two benefits exprest one is that Christ refresheth the heart of the humble in whom he dwelleth And secondly he giveth life to them we will speak of both and begin with the first which is the third in order When a man is drooping when his spirit is dejected in him when he meditateth of nothing but of fear and danger Now when Christ cometh into the heart he setteth all at rest he bringeth a tranquilitie to the soul. In a word he filleth the heart with joy wheresoever he cometh For as the Sun bringeth light into the world so Christ bringeth joy into the heart and you can no more have him in your heart without some joy then the Sun can be in the world without light And it must needes be so because where Christ cometh he bringeth matter of joy with him for where ever he cometh he bringeth salvation as he said to Zaccheus this day is salvation come unto thine house Now when Christ shall say unto a man That salvation is come unto him he bringeth matter of joy so he is said to come as a Bridegroom Now a Bridegroom is alwayes bringing of joy so it is compared to the joy in harvest and to the joy of those that divide the spoil Again Christ bringeth his spirit and his spirit is a spirit of joy therefore he is called the comforter this made God break forth into this speech seemeth the consolations of God a small thing to you Again he bringeth a Kindom and that Kingdom consisteth of joy in Rom. 14. 17. The Kingdom of God is not meat and drink but Righteousness and Peace and joy in the holy Ghost Again where Christ dwelleth you cannot have him but you must have much joy with him because joy followeth him naturally at his right hand are pleasures for evermore Therefore in whomsoever he dwelleth that partie must needs have joy Look through the world and what joy some ever a man hath it is accordding to the measure of his participation with God Therefore those that have him fully as in heaven they have a fulness of joy Those that have him not at all as in hell there is a fulness of grief Indeed in heaven it is mid-day and in hell it is midnight The one hath the sun alwayes with them the other darkness it self Now those that are in the way to both as the Saints which are in the spring of the day They have some measure of joy even as much as they participate of God and the reprobate that shall be damned and here dwell in the twi-light they have some flashes of joy according as God communicateth himself in common gifts and graces unto them But in a word so much of God so much of joy a man hath Now when God himself dwelleth in a mans heart and if joy thus naturally follow him it must needs refresh the hearts of those in whom he dwelleth so much for the third Benefit A Fourth Benefit is this That he giveth life to those in whom he dwelleth that is he maketh them living men he liveth in every man in whom he dwelleth as the vine in the branches That is all the actions and properties of life we draw from him all the sense we have is from him in him we live move and have our being and this is a great Benefit For the worst living thing is better then the best dead thing and amongst lifes the life of grace which Christ giveth is the best life because it cometh nearest to the life of God and Angels And they have onely this life in whom Christ dwellerh for the most living men are but ghosts whilest they are alive now when Christ cometh into their hearts he putteth life into them he makes them living men Again those that are in Christ though they have some root of life continually in them yet they are often dead and dull and indisposed to do any holy duty It is Christ now that quickneth them and maketh them ready to every good work All the motions all the fruites of life in your selves are but
profitable delight in them above others and if we were truly thirsty and hungry we would do so A thirsty man stands not to look at the carving of the cup but drinks off the wine and a hungry man had rather have a good meals meat then hear a whole noise of musicians and he will not stand commending but he will fall to his meat though this be too little practised for many when the Word is delivered finde no relish in it but are ready to complain of the plainness and simplicity of the spirit which to do is to do as children that bites the nipples of the teats that gives the sweetest milk And this secondly shews their vanity for when they meet with a Sermon partly good partly not wherein Heterogenies are mixed for otherwise I know not how better to call them this is sure to go into their table books I mean not sound and wholesome points but pretty sayings and frothy matters and these are not unfitly compared to our sileing bowls that let all the milk run through but retain the hairs and that which is nought that sticks in them for how choise soever their eloquence is it is but as hairs in that case although they be flowers in an oration yet are they but weeds in a Sermon Thirdly To hold that which is good to retain and keep it in memory 1 Thess. 5. 21. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hold it fast let it stay in your affections comprehend it when you have heard it keep it let it not slip away but practise it and this is to hold it Now this is done by recalling and by repeating the Word after it is delivered This is commended in Mary that shee laid up the Word in her heart she laid it as one that layes a thing up to have it to use against another time Why is this Word recorded if not to be imitated suppose they were the words of Angels are not Ministers the Angels of God So it is said that the Holy Ghost brought to the disciples mindes all the things that he had told them Now the Holy Ghost would do no unnecessary thing and doth not Christ speak as well to us as he did to them onely with this difference to them he spake immediately but to us by his Ministers What other was the fault of the first ground the seed lay on a while whilest the â—ower was by but after it was stollen away by the Devil because it was not repeated and wrought in the memory so when a Sâ—rmon is done if it be soon forgot as we have a natural proneness thereunto the Devil hath a hand in it and this hath brought Gods Judgements on many therefore take heed saith our Saviour how you hear Luke 8. 18 when Christ delivered any thing in publick the Disciples repeated it in private and came to Christ and asked him of such things they doubted of Act. 17. 11. The men of Berea searcheth the Scriptures whether these things were so which they had heard which they could not do without repeating Where there is a double duty performed First they did repeat it Secondly they tryed it To make this evident consider these four things First not repeating the Word of God after it is preached doth quench the spirit and that is sin 1 Thess. 5 24. Now it is quenched thus In the time of preaching for that is the time when the Holy Ghost breaths into our hearts as he did into Cornelius when he stirs up motions and we let them die and recall them not we quench and grieve the spirit for then it is a mercy of God to trouble us the time of healing being nigh if he step in as it was in the pool of Bethesda while the heart is soft therefore put in the plough and join with God for we must not be like those that are Sea-sick while they are on the Sea they are troubled but as soon as they get to shore out of the Church door they are well enough If God at any time breaths his Word into us we must do as Mariners do who because they have not winde at their call when it doth blow they hoise up sail and go on their Journey the Word and Spirit blow when it listeth therefore we must take opportunity to set our souls in the way of Heaven to recall the motions which have been stirred up in the inner Chamber of our hearts and to make use of them lest by often neglecting them the Spirit grow wearie and cease to strive any more It is despising of prophesie which is a pearl Mat. 7. 6. Christ will not have him admonished that before contemptuously refused it because he will have no pearls be cast before swine If admonitions be pearls then much more instructions if a private admonition be a pearl then sure publick instructions Now that is despising of prophesie which is made plain thus Suppose a man give another a pearl while the giver is by he looks on it and beholds the beauty of it but when he is gone he casts it away and trampleth it under his feet So it is if while the Word is delivering we attend to it and when Sermon is done reject it and look no more on it but cast it away is not this a despising of prophesie It is food of the soul and therefore not to recal it is as it were children to take meat of their parents hands and perhaps taste of it but after cast it away or it is as if sheep should tread their fodder under their feet So it is when the Word is delivered for it is the food of the soul to receive it and after to cast it away It will not profit us except it be remembred and hid in our hearts we shall get no good by it meat though it be eaten yet if it stay not with us it will not nourish us unless therefore we labour to gather something from it and retain it it will not breed succum sanguinem nourishment in us as it ought But this is much neglected of among men for as many go into Gardens some to see the variety of flowers some to smell of them but onely it is the Bee that fastens on them and gets Honey out of them So many come to Church some to see what variety the Minister hath some get sweetness for the time but onely they that do insidere notare lay them up and minde them get profit by them See this in other things let a man hear a Philosophy Lecture or Logick never so long if he recals not what he hears it will be long enough ere he be an Artist and are not Gods Ordinances much more to be respected Not respecting of it takes Gods name in vain and the Judgement of it is fearful viz. He will not hold him guiltless And that which is a taking of Gods Name in vain is plain thus The
please God in all things 1. I say it is a general good disposition or right habit because a disposition to some one particular good is not strength as for example to have present passion to good not to continue argueth not strength in the inward man or to have the understanding strong yet to have the will and affections weak is not to be strong in the inward man but they must be all fortifi'd as for example a man or a woman is not said to be perfectly beautiful except they be beau tiful in all parts for beauty is a fit composure of all parts so likewise a man is not throughly strong but imperfect except he be strong in all parts that is strong in the understanding strong in the will strong in the affections Secondly I call it a temperature or due frame of the mind because it sets the soul in order that is it sets new bits on the faculties and fit obiects for those habits the soul was before like a disordered instrument or clock that went at randome every thing was out of its place but when this strength of the inward man is communicated to the soul it frames it a new that is it puts it into a right temper again Thirdly it is a frame whereby a man is enabled 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 strength of the inward man it sets a deep die upon all our actions puts a grace upon them and makes them beautiful nothing without it will hold trial every thing that hath the tincture and virtue of the strength of the Inward man will hold good it sets the stamp of holiness upon them as implanted by the spirit and therefore they are acceptable unto God Now that you may know the better what this strength is you must first inquire what weakness is now by weakness we doe not mean weakness before a man be converted for that cannot so properly be called weakness as wickedness and therefore know that this weakness which the Apostle speaks of here which is proper unto Christians is of two sorts The First is weakness or a small measure of grace as in 1 Cor. 3. 1. That is those that are weak in knowledge and habes in Christ. The Second kinde of weakness is this when one that hath been strong is now fallen sick and weak that is he is fallen into a consumption of grace so that he cannot use his strength and his grace as formerly he could Now those that are weak in the first kinde they grow stronger and stronger but they that are weak in the second way they grow weaker and weaker therefore if there be any here that are such that have made profession of Christ but now are fallen unto the love of the world that were once lively and quickly to good duties but are now backward and cool my counsel to them shall be the same which Christ gives to the Church of Ephesus in the Rev. 2. 5. Remember from whence thou art fallen and repent and to doe their first workes lest their Candlestick be taken from them that is let them remember what they were in times past and what they are now and let them humble themselves and turn again into the right way and be ashamed of themselves that they have run away so far from Christ and that in time too lest their Candlestick be taken away from them that is lest those opportunities to good and the offers of grace be taken away from them Again as there are kindes of weaknesses so there are degrees of weaknesses The first degree of weakness is that which followes a relapse and this is of two sorts 1 Sensible 2 Insensible First Sensible and that is when the understanding is good in regard of the grace it knowes yet not in regard of the good it feels 2. There is a weakness Insensible and is such as cannot be felt and this is when men change their opinions of sins that is when they have thought otherwise of it then they now do As for example before they thought every sin a great sin but now they think some to be little or none at all The Second degree of weakness is that which followes the new birth and that is of two sorts 1 General 2 Particular First General weakness and this is when the judgement will and affections are all weak that is when a man is weak in all the parts of the soul and over-run with an universal feebleness The Second degree is a particular weakness and that is when a man is Generally strong and yet weak in some parts as for example a ship may be strong built or generally strong and yet having a leak in it cannot be said to be strong in all parts because it hath that in it which will at last destroy it so it is with a Christian if there be but a leak that is a weakness in one part of the soul he is not strong in the inward man therefore a man must take heed of all weakness though a man may be generally strong that he be not weak in some things Now I come to the Reasons wherefore we should be strong in the inward man and they are these The first Reason wherefore we should be strong in the inner man is this because it will fit us for many imployments that is it will make us go through much work with great ease to perform the weightiest duties in Religion in such manner as otherwise we could never be able to perform and this should perswade men the rather to pray earnestly for this because God rewards men according to their works that is it is not for beauty riches or dignity that moves God to give grace and glory unto any but according to their works a good reason it is therefore to perswade men to be strong in the Inner man that they may be able to go through great matters for God and that with great strength and this should make men to beg the spirit because he works in us effectually to the strengthening of us in the Inward man The Second reason why you should desire to be strong in the Inward man is this because it brings most comfort and chearfulnes into the soul. First because it makes us do all that we do with facility and easiness that which we do is easie unto us As for example a man that is weak in judgement and understanding any high point of Religion is weariness unto him because he wanteth a capacity to conceive now that which is not rightly conceived or understood he hath no comfort nor delight in it but it is with irksomness much weariness unto nature where as the same things unto a man of larger capacity they are easie unto him and he delights in them Secondly the more strength a man hath in the Inward
man draw a Geometrical line he marvels what he means to spend his time about such an idle thing when that he which drawes it knowes it is of great use Fourthly in degree that is in the generalitie of the growth when you grow in every part proportionable A natural man may grow in some parts but not in all parts As for example he may have a large capacitie of knowledge in Divine truth yet he hath but weak affections to God or it may be his affections are strong but his judgement is weak or it may be he is strong in both that is he knowes the good and after his manner of loving he loves the good but yet there is weakness in the will he will not yield any true unreserved obedience to God but it is not thus in the spiritual strength that is in the growth of the inward man for that leads him unto an universal growth in all parts Now in the natural growth we say it is not proper Augmentation except there be a growth in all parts as if a man should grow in one member and not in another as in the arm or legg we would not say that were a growth but a disease and that many humours in the body were met together that it were rather a sign it should be cut off from the body then a help unto the rest of the body even so the growth in the natural strength in any one part of the soul rather hurts then helpes that is it rather shewes the disease of the soul then the health of the soul but the spiritual strength growes in all parts so much for the first difference The second difference is in the beginning and ending of that strength that is it hath another Alpha and Omega for the strength of the spiritual man is wrought by the spirit and word of God as thus the principles of Religion being taught him out of Gods word hence there is spiritual strength secretly conveyed into the soul for I say no man can receive the spirit or this spiritual strength but by the Gospel therefore consider what the goodness is that you have and how you came by it whether it came by the Gospel or no if it did you shall know it by these particulars First Examine whether ever thou wert humbled that is examine whether by the Preaching of the Law you have had such a fight of sin that hath broken your hearts If thus in the first place you came by it it is a sign that it is the true growth for this is the first work of the spirit when it comes to change the heart of a Christian and to make him a new creature it deeply humbleth him Secondly Examine whether there hath followed a comfortable conviction and manifestation of Gods love in Christ which hath not onely wrought joy and comfort against the former fear but also a burning and affectionate desire after Christ and Holiness Therefore if the Holiness that is in you be thus wrought it doth proceed from the spirit for this orderly proceeding of the spirit doth make it manifest But as for the natural strength it hath no such beginning it is not wholly wrought by the word it may be he hath been a little humbled and comforted by the word but it is not throughly and soundly but it is a overly habitual strength of nature picked out of observations and example Again as the spiritual strength hath a different beginning so it hath a different end that is the ends of them are as far if not further different then the beginning for as the spiritual strength hath a different beginning so it hath a different end that is the end of them are so far if not further different then the beginning for as the Holiness that is in a gracious man ariseth from a higher well head so it leads a man to a more noble and excellent end then the natural strength for the end of a spiritual mans strength is Gods glory that he may yield better obedience unto God that he may keep touch with him and keep in with him that he may have more familiarity with him and more confidence boldness with him in prayer In a word that he may be fit for every good work But the end of the natural mans strength is his himself his own profit and pleasure his own good for as the rise of any thing is higher so the end is higher As for example water is lifted upon the top of some Mountain or high place because it may go further then if it were upon even ground so when a man is strong in the Inward man he is set up higher he hath another end that is to please God and not himself and thus much for the second difference The third difference is this he that is spiritually strong is strong in faith that is the strength of the Inward man is Faith but the strength of the outward man is but moral strength gained by the diligent improvements of nature Now it is faith that gives strength a man is not a strong man in Christ or in the Inward man that hath not a strong faith for faith it the only thing that makes a man strong that is which makes a difference between a spiritual man and a natural man for as Reason makes a difference betwixt men and beasts so faith make a difference between a holy man and a wicked man As for example take a Philosopher that doth excel in other things as in humane knowledge he goes before other men yet in matters of faith and believing he is as blind as a beetle and the Reason is this A Christian sees and doth all things by faith but the other onely but by the light of nature and this is the same that the Apostle speaks of Heb. 11 Of weak they became strong that is because they had faith and were strong in the faith and trusted and believed and hoped in God therefore they became strong that is they did that which other men could not do that wanted faith Sisera might do as great things as Gideon but here is the difference Gideon doth them all out of Faith the other doth them but from Nature and so Socrates may in worldly things be as wise as Paul that is as wise in understanding and in policie by reason of excellent natural parts but here is the difference Paul doth all things out of faith and Socrates doth not therefore the Apostle saith in the 1 Tim. 4. 10. We are strong because we trust in the living God that is we have a strong faith in God and that makes us stand out all the assaults of men and Divels I say this is that which make a difference betwixt us and the men of this world Diogenes may trample under his feet the things of this world as well as Moses but Moses by faith chose rather the things of another life then these
the strengthning of the inward man and say with your selves we had a prize in our hands that is we had much time whereby we might have strengthned the inward man but we had no heart that is we were befooled because we did not know the excellency of the inward man But we will do so no more The time now that we have shall be how we may be strengthned in the inward man and grow in favour with God The second hinderance which must be removed that is contrary to the growth of the inward man is strong lusts that is unmortified affections There are inward hinderances which must be removed before the soul can grow strong in grace these venome the soul and keep off the stroak of the sword That is It keepes the plaster from the sore As for example if a man be wounded with an arrow so long as the arrowes head is in the wound no plaster will heal it Now as it is thus in the outward man so it is with the inward man if you retain any lust that is any beloved sin and so come unto the ordinances of God you will come without profit because the arrow head is yet in the wound that is your lusts are unmortified and so long you cannot be healed this keepes the plaster off the sore You know what pains the humors 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 evil humours of the soul gather together and begin to râ—iâ—n and bear rule in the soul it is impossible that the soul should grow in holiness till they be purged away Therefore be earnest with God to purge out those humours whether they be profit or pleasure or honour or any thing and in this doing you strengthen the inward man and the stronger the inward man is the healthfuller the soul is I say it is impossible you should thrive in the inward man so long as you retain any sin and therefore our Saviour saith how can you believe seeing you seek honour one of another That is if you prefer the love of profit and reputation and credit in the world before grace how can you believe that is how can you be strong in the inward man The fift means to strengthen the inward man is this you must get spiritual courage and joy That is you must get joy in the new birth The contrary to this is Discouragement And again nothing so available to make a man strong as courage and joy This was the means that Nehemiah used in the 8 of Nehe. when he would build up the walls of Jerusalem he saith Be not discouraged nor sorrowful for the joy of the Lord is your strength Nehemiah had a great work to do and what argument useth he to make them to hold out but this to be full of comfort and joy That is if you hold your courage you will hold your strength and then the work will be easie unto you And this we see by experience That great courage where there is but little strength will do more then great means with little courage Ioshua can do more with a small army full of courage then with a great army with little courage Again I say to those that are travelling towards Heaven take heed of giving discouragements unto any for this is the property of the Divel to discourage men And therefore this is one way whereby he makes men to doubt of their salvation by affrighting them making them to question Gods love towards them in Christ that he may perswade them the way to Heaven is narrow and hard and that God is pure and just withall And thou art full of strong lusts and shall never subdue them it will be in vain for thee to set upon them hereupon a man is so discouraged that he neglects the mortifying of sin But be not discouraged for know that strength to resist the least temptations is not of your selves That is it is not your own it comes not from any power of your own but it is by the strength of another Then for your comfort know that he that gave you power over a small temptation is also able and willing and will certainly help you against a raging lust And so likewise for the performance of Holy Duties though you find your selves indisposed to pray to hear or the like you know that it is God that â—…s the heart that is he can of unfit make it fit of unwilling make it willing and remember the promise in the Luke 11 14. He will give the holy ghost to them that ask him That is he will give such a supply of grace that he shall be enabled to withstand any temptation Therfore if you would grow strong take heed of discouragement and let one Christian take heed of discouraging another by any speech action or behaviour And let Ministers take heed of discouraging their flocks for it is the propertie of false prophets to discourage the people from God And this is the sin of this Land especially of prophane people that never think themselves well but when they are casting reproachfull speeches against those that labor to strengthen the inward man But this discovers a great deal of corruption in them and it is a means to pull down the judgements of God upon them But take heed of discouragements That is be not cast down when you meet with such as will revile you and speak evil by you this will weaken the Inward man The sixt meanes to strengthen the inward man is this you must get faith That is you must labour to be strong in the Lord you must go about all things with Gods strength and not your own and therefore the Apostle saith when I am weak then I am strong in the 2 Cor. 12. I rejoyce in my infirmities that the Power of God may be seen in my weakness That is I rejoyce in those infirmities that discover my own weakness to God that I may not put any confidence thereby in my self Again I rejoyce in my infirmities and weakness That is because hereby I feel my weakness that I may go out of my self and depend wholly upon God Therefore when you go about any business or perform any holy action unto God As you must do it in faith so you must renounce all strength in your selves and then God cannot but prosper your business or whatsoever good you go about when you go about it with Gods strength as Gideon did And on the contrary the Lord hath pronounced a curse against him that shal go about any thing with his own strength in Ier. 17. Cursed is that man that maketh flesh his arm That is that goeth about any thing in confidence of his own strength without faith in God Thus you see that if you would be strong in the inward man you must get saving faith in Christ.
The 7. means If you would grow strong in the inward man is this you must get the spirit all other means will nothing avail you except you get this for this is that that makes them effectual and makes a difference betwixt men Sampson was strong and so were other men but Sampson was stronger then othermen because he had the spirit and it is said oâ— Iohn the Baptist that he came in the spirit of Eliah That is he had the same spirit that Eliah had and therefore he had the greater efficacie If Iohn had not had this spirit he had been but as other men therefore whatsoever you do 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 And thus much for the means for the strengthening of the inward man And for this point Now we proceed The next thing to be considered is the means which the Apostle layes down whereby they may be strengthened in the inward man Is to have the spirit That he would grant you c. That you may be strengthened by the spirit in the inward man That is if you would knowwhat would strengthen you it is the spirit hence note this point That Whatsover saving or sanctifying grace or strength of grace any man hath It all proceedes from the sanctifying spirit I say all saving grace all strength of grace comes from the Spirit Yet do not mistake me as if I did exclude the Father and the Son for they work together in every act The Father works not without the Son The Son works not without the Father The Father the Son work not without the Spirit neither doth the Spirit work without the Father and the Son for what one doth all doe But I ascribe the work of sanctification unto the Spirit because it is the proper work of the spirit to sanctifie and he is the strengthener of all grace That is all grace comes from the Father as the first cause of all things And then through Christ by the Spirit Grace is wrought in the soul Therefore those 3. distinctions of the Trinitie are good The Father is of himself alone the Son is of the Father and the holy Ghost is of the Father and the Son That is the Holy Ghost proceeds from the Father and the Son and is sent into the hearts of his children to work grace and holiness in them and it must needs be so that the holy Ghost is the onely worker and strengthener of Grace because proceeding from such an holy Fountain as the Father and the Son are the fruit must needs be holy and the way to get sanctification and holiness is to get the holy Spirit Now in that that is sent to sanctifie Two things are to be required First he that is sent to sanctifie must proceed from a holy Fountain But the Spirit doth proceed from a most holy Fountain and pure which is God therefore it cannot chuse but be a holy work that he worketh The second thing that is 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 of himself Now this is the excellencie of the holy Ghost He is sanctification and holiness it self that is subsisting in sanctification and abounding in holiness And therefore able to strengthen the inward man But that you may more fully understand this point I will shew you how the Spirit strengtheneth the inward man working holines and sanctification And this will appear in four things especially The first way how the Spirit strengthneth grace in the the soul Is this By giving unto the soul an effectual operative and digestive facultie that is by rearing the inward man in the soul and setting up the building of grace And this he doth by shedding abroad in the heart the blessed effects of grace into every facultie even as the blood is in used into every vain or as the soul goes through every part of the body and so gives life unto it so doth the Spirit go through all the parts of the soul by infusing spiritual life and power into them therefore the Apostle cals it in the Ephes 4. his effectual power that is he hath such efficacie in working that he infuseth spiritual life into the soul. The second way how the spirit strengthens grace is this when he hath set up the building and swept every corner of the soul Then he enables the soul to do more then it could do by nature That is by putting new habits and qualities into the soul As first when a man can do no more then a natural man can do by nature then the spirit fortifies and enables the soul to act holily and spiritually As for example any hand can cut with a cheesil or the like instrument But if he can by it make a picture this is a work above nature No man can do it unless he have Art and Time about it so when the spirit comes into the heart then it makes a man to do more then he can naturally do Water you know of it self is cold but if you would have it of another qualitie then you must put a qualitie of fire in it so the soul is dead and cold by nature but if a qualitie of the fire of the spirit be added unto it then it will be able to do more then it naturally can do Therefore examine what new habits and qualities be in you that is whether you have new habits of patience love hope experience That is as patience begets experience and experience hope so where the spirit is it doth beget new habits and qualities in the soul by which it is able to do more then naturally it can do as I said it first builds the house and sweepes the rooms and then it fills and furnisheth 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 enables and helpes us to use those habits to good when we have them for herein appears the power and the excellencie of the spirit not onely to give spiritual life and strength but also to enable us to the use of that strength for the strengthening of the inward man There may be qualities and habits in the soul and yet want of power to use them As for example a man that is asleep he hath habits and qualities but he wants power to use them so it is with those that are not strengthened in the inward man But he that hath the spirit hath power withal to use those habits to good therefore it is said that They spake as the spirit gave them utterance that is they had power from the spirit to speak to do and use those habits that were in them
Thus Sampson by the power of the spirit had power to use his strength And in the Acts 4 32 it is said that the Apostles spake boldly That is they had power for you must know that there may be habits of grace in the heart and yet want of power but when the spirit comes then it puts strength in the inward man to do Thus it is said that the spirit came upon Saul and he prophesied That is he was able to do more then before he could do and yet know that you may have true grace and yet now and then for the present want action that is power to do yet is but then when the spirit seems to absent it self from the soul and this was that which the Apostle speaks of Heb. 12. 12. Brethren you have forgotten the Consolation That is your spiritual strength may lie hidden dead and forgotten but the spirit will return and then you shall finde good again The fourth way whereby the spirit strengthens grace in the soul is by giving efficacie and power unto the means of growth which is a special advantage for strengthening of the inward man for as he sets up the building and furnisheth the Roomes and gives power unto the soul to use them so that which makes all these effectual is this when he gives power and efficacie unto the means that are for the strengthening of the inward man Now you know that the word is the onely ordinary means to work new habits and qualities in us that is to câ—lâ—…s and beget us into Christ but if the spirit should not add this unto them namely efficacie they will never beget us into Christ Therefore this is the means to make all effectual that is it gives a blessing to the means of grace The word alone without the spirit is as I told you as a scabberd without a sword or bâ—t as a sword without a hand that will do no good though you should stand in never so great need therefore the Aâ—ostle joyns them together in the Acts 20. he cals it the word of his grace that is the spirit must work grace or else the word will nothing avail you Again prayer is a means to strengthen the inward man but it the spirit be not joyned with it it is nothing worth and therefore the scripture saith Pray in the Holy Ghoâ—t That is if you pray not by the power of the Holy Ghost you will never obtain grace or sanctification The spirit is unto the means of grace as rain is unto the plants that is as rain makes the plants to thrive and and grow so it is the spirit that makes the inward man to grow in holiness Therefore it is the promise which God makes unto his Church in Isai. 44. 3. He will pour water upon the dry ground That is the heart which was before barren in grace and holiness shall now spring up in holiness and grow strong in the inward man and this shall be when I pour out my spirit upon them Therefore you see how the spirit doth strengthen grace in the soul by setting up the building of grace in the soul and then by furnishing the Roomes with new habits and qualities of grace And then by giving power unto the soul to use those habits And then by giving a blessing unto all the means of grace The use of this stands thus If the spirit be the onely means to strengthen the inward man then it will follow that whosoever hath not the Holy Ghost hath not this strength And whatsoever strength a man may seem to have to himself if it proceed not from the spirit it is no true strength but a half and counterfeit seeming strength For a man may thus argue from the cause to the effect That that is the true cause of strength must needs bring forth strong effects And on the contrary That which is not the true cause of strength cannot bring forth the effects of strength so that no natural thing can bring forth the strength of the inward man because it wants the ground of all strength which is the spirit And therefore you may have a flash or a seeming power of strength such as the foolish virgins had in Matth. 25. which seemed to be strong in the inward man but it was but a feigned strength because they had not the spirit It is the spirit that must give you assurance of salvatiâ—n and happiness And I have chosen this point in regard of the present occasion the receiving of the Sacrament before which you are especially to examine your selves whether you have this or no which if you have not then you have neither strength in the inward man nor any right or interest unto Christ. for I may well follow the Apostles rule It is the sign of those that are Christs they have the spirit In the 1 Cor. 2. 10. The spirit searcheth the deep things of God which he hath revealed unto us by his spirit And in the Ephesians 1. You were sealed with the spirit of Promise and in the Rom. 8. That they should be raised by the spirit which dwelleth in them and again As many as are led by the spirit of God they are the sons of God Thus you see that it stands you upon to examine your sâ—lves whether you have the spirit but above all places there are 2. places which prove the necessitie of having the spirit The one is this place which is my Text That you may be strengthened by the spirit in the inward man and the other place is that which Saint Iohn hath in the 1 Iob. 3. 14. By this we know that we are translated from death unto life because we love the Brethren That is if we be united in the bond of love that is a sign that we have the spirit and having the spirit it is the cause that we are translated that is changed we must be changlings from sin to grace before we can be saved Therefore examine what effectual spiritual strength you have what spiritual love there is amongst you And so accordingly you may judge of your estates whether you have any right or interest unto Christ And that I may help you in this thing I will lay down some signs by which you may know whether you have the spirit or no. The first sign whereby you shall know whether you have the sanctifying spirit or no is this if you have the sanctifying spirit you will be full of fire That is it will fill you with spiritual heat and zeal now if you find this in you then it is the sanctifying spirit and therefore Iohn saith of Christ in Matth. 3. That he will baptize them with the spirit and with fire That is he will baptize them with that spirit whose nature is as fire that will fill you full of spiritual heat and zeal and therefore it is said in Acts 2. that they had tongues
as of fire And again it is said That the Apostles were stirred up with boldness to speak That is when they saw God dishonoured this spirit kindled a high zeal in them that is set their hearts on fire it set their tongues on fire when the spirit enters into the heart of a Christian it will fill it full of zeal the heart the tongue the hands the feet and all the rest of the parts will be full of the heat of the spirit for it is imposssible that any man should have true zeal except he have the spirit Therefore it is said that they spake with New tongues us the spirit gave them utterance that is they spake with a great deal of zeal of another nature and qualitie then they did before Well then examine what heat and zeal you have in your actions so much heat so much spirit He shall Baptize you with the spirit and with fire That is if you have the sanctifying spirit you shall know it by the zeal that is in you in the performance of holy duties Therefore I say it is an excellent sign whereby a man may know whether he hath the spirit or no Now that a man may know by this I will make it clear by this example Take a bottle that is full of water and another that is full of Aqua vitae look upon them outwardly and they are all of one colour but if you tast them the one is hot and lively the other is cold and raw So look unto the formal outward actions of wicked men they have the same colour which the actions of holy men but if you tast them that is examine their lives and search into their hearts you shall find a great difference It may be they may seem to have light and heat in them but they want this Spirit for they have neither a loathing of sin nor power to resist sin They may put a false colour upon their actions but it will not hold And by this they may restrain lusts for some end they cannot Master and subdue them and it may heat a part of his heart but it cannot heat all his heart But where the sanctifying Spirit comes it heats all the soul That is it kindles a holy fire in all the faculties to burn up sin that is there Therefore this was the difference between Iohn the Baptists Baptisme and Christs Iohn could baptize them with water but Christ with the Spirit and with fire Therefore examine what heat there is in you against evil and what zeal there is in you to good Are you cold in prayer in conference in the Communion of Saints it is a sign that you have not the Spirit It may be you read hear pray and conferâ— but see with what heat you do them is it with you in these things as the Apostle would have you to be in earthly things in the 2 Cor. 7. 30. 31. To sorrow as if you sorrowed not to use the world as if you used it not That is do you perform holy duties with that coldness as if you cared not whether you did them or did them not Do you hear as if you heard not and do you receive the Sacrament as if you received it not do you pray as if you prayed not do you love as if you loved not then surely you have not the Spirit And on the contrary if you find spiritual heat and zeal in you a nimbleness and quickness to goodâ— it is a sign that you have the Spirit â—or it is the propertie of the Spirit to heat the soâ—l therefore the Prophet saith The zeal of thy house hath even eaten me up That is I have such a measure of zeal wrought in me by thy Spirit that I cannot see thee in the least measure dishonoured but I must burn with zeal Therefore examine your selves what zeal you have for God and godliness Are you hot for the things of this world and cold for grace and holiness Then whatsoever you think of your selves yet you have not the sanctifying Spirit There is not a holy man or woman that belongs unto Christ but they have this holy fire in them And yet I would not have you to mistake me as if every Christian did attain unto the like heat and zeal as others do for you must know that some have more and some have lesse according to the measure of the sanctifying Spirit that they have but this you must know that you must be full of heat full in some measure answerable to the measure of the sanctifying Spirit but if you find no heat at all in you then you have not a grain of the Spirit in you Not to be hot is to be luke warm and luke warmness is that which God hates it is a temper mixt of both heat and cold loathsome to nature and odious to God and therefore in Revel 3. Because the Laodiceans were neither hot nor cold but luke warm that is they had neither heat to God nor were so cold as to forsake the Truth That is sin and holiness stood in arbitration together and they had as good a minde unto the one as unto the other Now because it was thus with them therefore saith God I will spew them out and in the next verse he exhorts them To be zealous and amend That is except they labour to be hot in the Spirit they cannot be saved Again in Titus 2. it is said by the Apostle That Christ died that he might purchase to himself a people zealous of good works that is this zeal must not be a constrained zeal but a willing zeal And if there were no other motive to move men to be zealous but this because Christ came to redeem them for this end that they might be zealous of good works for his glory if there be any spark of the fire of grace in us it will burn at Christs dishonour And if Christ came to this end to make men zealous then surely Christ will not lose his end but they that Christ will save shall be zealous Therefore I beseech you labour to be strong in the inward man and labour to get the Spirit that you may be zealous But alas men think that they have drunk too much of this cup of giddiness That is they think they need not be so zealous as they are but I say if you be not it is a sign that you have not the Spirit especially it stands men now upon if they have an holy zeal in them to shew it I say it is time you should when you see such halting between two opinions shew your zeal by hating and abhorring Poperie and labouring to draw men from it especially now when we see men so desirous to go into Egypt again which is to be lamented in these dayes for which the Lord hath stretched out his hand against us But where is our zeal That is what spiritual heat is there in us where are those
if you find your own spirit dead in you and Christs spirit quick and lively in you And this you shall know also by your affections That is if you have other affections both to God and Christ to holiness and to the Saints then you had before it is certain you have the spirit for this is that which followes the spirit for when the sanctifying spirit comes into the heart of a Christian it works another kinde of love in a man then a man naturally hath and again it makes a man live another kind of life then he did before Thus it was with Paul in 2 Gal. 20. I live but not I but Christ in me That is there is a proportion and likeness between the life of a Christian and Christ. That is when the spirit enters into the heart Then it will begin to put off the old man and to put on the new man it will put off their own power and strength to good and put on Christ onely Yet mistake me not I say not the substance of the soul is changed for the soul in substance is the same as it was before But here is the difference when the spirit comes it puts new qualities and habits unto it it alters and changes the disposition of it it gives it that sense which before it felt not and the sight which before it saw not hence it is throughly changed in regard of the qualitie and disposition of what it was and yet in substance remains the same as for example put iron into the fire the iron is the same it was in substance before it came into the fire but now it hath another qualitie it was cold and stiffe and hard and unpliable but now it is hot soft and plyable and this change is throughout in every part of it and yet it is iron still So it is with the spirit when it comes into the heart of a Christian he mingleth and infuseth spiritual life into all the parts of the soul and therefore it is said if the Spirit of Christ be in you the body is dead as touching sin but the Spirit is alive That is he is like a tree that wants both sap and root or as a man that is dead that wants a soul he is now dead whatsoever he was before Therefore examine if this thorow and great change be you see then what death there is in you to sin and what life unto holiness I call it a thorow and great change because a little one will never bring you into such a frame as to be fit for Heaven And again the Apostle cals it a great change in Rom. 12. 2. Be you met amorphosed That is throughly changed new moulded again In the 1 Cor. 3. You are saith the Apostle changed from glory to glory and therefore consider that every change will not serve the turn but it must be a great change the changing of Christs spirit for your own spirit which if you have then shall you come out of every affliction every difficulty like gold out of the furnace like cloth out of the die of Lions you shall be made Lambes of Serpents Doves Therefore see if this change be in you or no. If this change be in you Then when your old guest that is your old lusts shall come and find that their old companions be cast out of doors and that the soul is swept and changed they will not stay but seek abiding elsewhere And on the contrary if your opinions of sin be the same if you have the same lusts reigning in you if you use the same evil company and have the same haunts that ever you had you have not the spirit And so long as you remain thus do you think that Christ will come and sup and dine with you And yet you will not erect a building for him in your hearts Therefore if you would have Christ and the spirit labour to get holiness The fourth sign whereby you may know whether you have the spirit is this If it be but a common spirit you shall find that it will do by you as the Angels do by assumed bodies They take them up for a time and do many things with them to serve their own turns but they do not put life into them So in like manner examine whether the spirit makes you loving men or no. That is when the sanctifying spirit shall joyn with the soul of a man it will make him do sutable things and brings forth sutable actions The body is dead without the soul so the soul hath of it self no spiritual life to good without the spirit Therefore that which Paul speaks of unchaste widowes that they are dead while they live so I may say of every man that hath not the Spirit they are dead men dead to good to grace to holiness I say there is no life without the Spirit Men are not living men because they walk and talk and the like but they are living men that live in the Spirit and by the Spirit And on the contrary there is no true life neither are men to be esteemed living men that want the spirit Now the difference between the assumed bodies and the bodies which have the souls joyned with them are these By the examinnation of which it will appear that the most men which think they have the spirit are deceived with the common spirit That is beause they do the actions of assumed bodies The first property of an assumed body is this we have but an assumed body of grace and holiness when in the practise of life we take unto our selves the things that are evil and leave the things that are truely holy and good I do not say when I hate good but when I prefer evil before good setting it at the higher end of the Table and serving it first and attending on it most That is when holy duties become troublesome and wearisom unto you when it goes against the hair as we say that they crosse our nature and yet you will not crosse it for the love of Christ when it is thus with you whatsoever you think of your selves you have not the sanctifying spirit but a common spirit without life The second propertie of an assumed body of grace is if you have it not in a feeling manner The sanctifying spirit works a spiritual sence and taste in the soul. That is if you have the sanctifying spirit then holy things will have a good taste it will be sweet unto you it will purge out that which is contrary to the growth of the inward man On the contrary the common spirit will never make you to taste grace as it is grace or because it is grace That is grace will not be a daintie thing and it will be without a good savour therefore examine what taste of good you have whether you can relish grace or no if not you have not the sanctifying Spirit but an
assumed body and shew of grace That is a common spirit without the life of grace The third propertie of assumed bodies they are unconstant That is assumed bodies walk for a time but they walk not alwayes even so if you have but a common spirit you will not be constant in good but off and on from the Rule A man that is living in Christ you shall find him living and moving and doing the Actions of the new man A man that hath a common spirit may do some things that are good he may keep and press down sin for a while but not alwayes nor then neither as it is sin but because it crosseth his profit or pleasure or some such thing Again he may have some taste or relish o spiritual things But he is not cleansed or purged by them Again they may walk as a living man walks That is perform holy duties but they are not constant in holy duties neither do they perform them in obedience but out of self love That is they are still ebbing and seldom flowing They omit ostner then they perform Therefore let me exhort you all You that are alive and have been dead be you careful to prize your life And you that have been alive and now are dead That is you that have faln from your holiness and zeal and have lost your first love and strength labour now to renew it again But you that are alive and yet are falling let me exhort you to strengthen the things that are ready to die If there be any here such let them now humble themselves and seek the spirit with earnestness That they may be renewed That they may be strengthned and quickned to good and received to favour again But if you will not but continue in this condition still you have but a name that you are alive but indeed you are dead In Rom. 6. it is said That they that die in Christ shall live in him That is if you once live the life of grace and have received the sanctifying spirit you shall never die but live for ever in Christ. This was the promise that Christ made unto his Disciples and in them unto every Christian. That he would send the spirit and he should abide with them for ever Therefore examine if the Spirit do remain in you and make you constant in good if not it is not the sanfying spirit The fifth sign whereby you shall know whether you have the sanctifying Spirit is this examine whether it be the Spirit of adoption That is if it make you to call God Father Then it is the sanctifying Spirit in Galat. 4. 6. We have received the spirit of adoption whereby we cry Abba Father That is this is the property of the holy man no wicked man can call God Father because he hath not any such relation unto God he neither loves God nor God loves him The Apostle saith unto the Church I do this to prove or know the naturalness of your â—â—ve That is they that have the spirit they have as it were a natural inclination wrought in them to love God again to delight in God and in the Communion of Saints And therefore our Saviour saith in Iohn 4. It is my meat and drink to do the will of my Father That is he that hath God for his Father will serve him willingly without constraint as willingly as a man will eat and drink without wages that is he needs not to have wages to do that so he that hath the spirit he will delight in doing Gods will he will serve God though he should give him nothing And in this that God is our Father it will raise some like affections in us to love God again so likewise in prayer to have God to be our Father it likewise raiseth Son-like affections in us whereby we do not only believe that the things we pray for we shall have but we have also boldness to come unto him as unto a Father which no man can do till he have this spirit of adoption Therefore examine with what confidence and boldness you pray with what reverence you hear with what affection you love That is examine whether you have the spirit that doth make you to call God Father The sixt sign whereby you shall know whether you have the spirit or no is this you shall know it by the manner of working That is if it change you and lie combating in you as in Galat. 5. The flesh lusteth against the spirit and the spirit against the flesh That is if you have the Spirit you will have continual fighting and striving in the soul and this will not be onely against some or more particular lusts but against all that it knowes to be a sin I say not onely that there is a striving or a suppressing but it is by way of lusting Because a natural man that hath not the sanctifying spirit may keep down a lust for â—â—me by-respects but it is not from a 〈◊〉 That is it is not because his heart hates it oâ—â—…sses it by another power then a natuâ—… 〈◊〉 〈◊〉 〈◊〉 love of sin still But the opposing and resisting of sin in the godly is by way of lusting because they hate the sin and they fight against it with courage Therefore examine what lusting there is in you that is what hating of sin and then see with what courage and power you go about the subduing of it It is said that Iohn Baptist came in the spirit of Elias that is he came with that spirit that is full of power I say you will fight faintly against sin except you have the Spirit when the Disciples had received the Spirit in Acts 4. They spake with great boldness That is they had greater power to speak then before Therefore the Lord exhorts all men in Isai. 30. 3. Trust not in them they are men and not Gods As if the very name of men were weakness That is they are men that have no power it is God that hath power and therefore trust not in them but in every thing labour to see the power of God in it and seek for all spiritual power to good by God and examine your selves what power you have when you pray what power have you to go through to the end when you hear what power have you to edification when you see evil what power have you to avoid it when you are offered the pleasures and profits of the world what power have you to forsake them if they may prove hurtful unto the inward man if you have strong lusts in you what power have you to suppresse and lust against them Therefore you shall know by this whether you have the sanctifying spirit or no by the working of it The seventh sign whereby you shall know whether you have the sanctifying spirit or no is this you shall know it by your carriage in your words and actions and by your
the spirit That it puts the heart in a good frame of grace I say that the spirit and the spirit onely doth this And I speak of them onely that have the spirit That it sets the heart in a frame of holines and new obedience which nature cannot do because it keepes it in suspense That is the flesh suffereth it not to do what it would as to break the stubbornness of nature the flesh will make you very industrious and painful in evil But the spirit will restrain your libertie in evil That is it will not suffer you to do what you would though the lust and the temptation be violent to carry you away after it the spirit will not suffer you to be carried after that manner so long as the Spirit lives in the heart but if once the Spirit depart out of the heart then he becomes as weak as water Thus it was with Reuben in Gen. 44. Reuben is become as weak as water and he became thus after he had defiled his fathers bed that is when lust and opportunitie met together they took away strength and it weakens us because it drawes away the affections from good But when the spirit comes then it casts us into another frame as appears if we do but compare these two places together that in Iames 4. 5. with that in Act. 20. 22. Saint Iames saith That the Spirit lusteth after envie That is it laboureth to carry us headlong unto the committing of sin and to the doing of that which is evil but then comes the sanctifying Spirit and it stayes us and makes us to lust after God that is it bindes up your spirits suffers us not to do that which other wayes we would do Therefore examine whether you are bound with another Spirit that you cannot do the evil that you would do then it is certain that you have the holy Spirit Therefore Paul in the place forenamed said that he was bound in the Spirit for Ierusalem as if he had said the spirit of God bound up my spirit to go that I cannot otherwise chuse Therefore what do you mean to break mine heart what do you mean to hinder me I tell you there is a necessitie laid upon me by the Spirit that I must go whatsoever death befals me For it is the office of the Spirit to bind up our spirits and therefore in Rev. 1. it is said that Iohn was in the Spirit that is he was compast about with the Spirit he was in the Spirit as a man is in armour It keepes I say our spirits in a spiritual disposition that we cannot do the evil we would The second benefit that a Christian hath by the Spirit is this that it enableth him to see and believe the things that otherwise he would not believe And I gather it from that place of the Prophet Isai. 6. 9. where it said seeing they should see and not perceive and hearing they should hear and not understand That is they see but want another sight which is the sight of the Spirit and therefore he cannot see A man may have a great fight of humane things by learning and Philosophie and the knowledge of Arts and sciences by these he may see both into natural and spiritual things in some measure But I say he cannot see as he should except he 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 ears and it is that which Saint Iohn speaks of in Iohn 1. that light shined in darkness and the darkness comprehended it not That is before a man have this sight of the Spirit whatsoever he sees it is with a great deal of darkness but when the spirit comes it drives away darkness by giving us another eye to see withall and the darkness comprehended it not That is the light is so great which the Spirit brings that nothing can eclipse the light of it Now untill a man have the spirit he doth neither see or believe truely you will not believe till you have the spirit but when you have got the Spirit then you will believe in Christ. We Preach Christ unto all and exhort you to believe but what is the reason that some believe and others believe not but because they do not see that is they want the spirit to shew their sin to humble them and to shew them Christ to comfort them and therefore Peter cals them purblind As men that are purblind cannot see things afar off so men without the spirit are purblind men that cannot see Christ grace and salvation a far off as near at hand but if they had the Spirit then they would see them neer hand That is you would see a marvellous beautie in Christ and holiness It is that which the Apostle speaks of in the 1 Cor. 2. 9. The eye hath not seen nor the ear heard nor hath it entered into the heart of man to conceive the things that God hath laid up for them that love him That is he saw them before but he saw them not in that manner that he sees them now They are represented unto him in another fashion Again he sees them in another hue that is he sees another beautie in them Thus you see the sanctifying Spirit openeth the eye of the understanding to see more a blind man might see if if he had but the facultie of seeing so spiritually blind persons may see when they have the Spirit The third benefit that a Christian hath by the Spirit is this it breeds heavenly and spiritual effects in the soul as joy and comfort and the like and therefore in Ioh. 14. he is called the Comforter First I say the spirit will bring joy into the soul and therefore in Saint Iohn saith Christ he will lead you speaking of the spirit unto all truth And saith the Apostle The God of peace fill you with all Peace and joy in believing Now I make a difference between joy and comfort thus joy is unto the soul as a wall is unto a City that is as the wall doth compasse the City and so is a defence unto it and keepes out many enemies that other wayes would destroy it so doth joy it walls and fences the soul so as it keepes many dangers out that would ruine it The second effect is comfort and this I call a bulwark because a bulwark is of greater strength to beat off and keep out any that shall besiege it and make the Citizens more secure So comfort is a Bulwark of the soul. That is it strengthens the soul against the greatest temptations and tryals it maketh the soul secure resting upon Christ. The third effect that the spirit begets is boldness there is no true boldness without the spirit let Adam witness it ask him what boldness he had when he hid himself from God and what was the
the budding and putting forth of the spirit therefore all such blossomes are precious and they should be nourished in you you should not let them wither for want of sap and that you may have from Christ for it is he that quickeneth every man by his Spirit That look as the old Adam maketh sin active in every one that is born of him so the second Adam communicateth grace and life to those that are ingrafted into him by faith Therefore he is called a quickening spirit even as a man liveth when the soul is conjoyned to the body so the soul liveth when Christ is conjoyned to it Look upon all the living Saints the reason why they live among such a multitude of dead men is because Christ is in them if you see one more holy then another more active more nimble in the wayes of Gods commandments then another it is because Christ dwelleth more in him then in another if you find your selves more ready and more strong to perform any duty it is because Christ helpeth and quickeneth you for he is your life In a word all the life you have is derived from his inhabitation and dwelling in you And this is the fourth Benefit that we receive from Christ he makes us living men The fifth benefit we have and receive from Christ his dwelling in us is that he consecrateth us and maketh us holy Know ye not saith the Apostle 1 Cor. 3. 17. That ye are the Temple of God and that the spirit dwelleth in you That is Christs act no man is holy but he whom Christ consecrateth and he consecrateth the soul That is he sanctifieth it sets it apart maketh a temple peculiar to himself for holiness is nothing but an appropriating something to Gods use and sequestring it from common uses Now when Christ works such a work in the spirit of a man he is said to consecrate a man to sanctifie him And that he doth when he revealeth to us the vanitie of earthly things on one side And the excellencie of heavenly things on the other side By this means the heart is weaned from those and is knit and married to these in a conjugal love so that it loveth him and nothing besides and this I say Christ doth by revealing the truth making earthly things to appear vain as they are and God to appear beautiful and excellent as he is For when he appeareth as he is we cannot but love him and that is the reason it is said Sanctifie them with thy truth that is when any man hath the truth revealed unto him he seeth things as they are then his spirit cleaveth unto God loveth God marrieth it self unto God keepeth it self proper unto him weaneth itself and estrangeth it self from all other things That which is called sanctifying in that place you shall find in two places of Scripture exprest in such tearms as express this double act of Christ which I named unto you as in the 2 Tit. verse penult He hath purified to himself a peculiar people that is he hath emptied them of whatsoever may draw them from God and hath sanctified them by his spirit And so again in the 30. Deut. 6. And the Lord God will circumcise the heart that thou mayest love the Lord thy God with all thy heart c. That is I will draw you to me your hearts shall cleave to me Now then when these two acts are done the heart circumcised and love put into it that it cleaveth to God without separation This is the sanctifying of the heart this Christ works wheresoever he cometh And my Brethren this is not an easie thing to do and indeed no man can do it but Christ for this holiness of spirit is not onely an abstaining from the things common and unclean from pollution of flesh and spirit it is not an abstaining from them out of judgement onely but then a mans spirit it is holy when he hath an inward propence inclination to that which is good and an aversness to that which is evil When the spirit hath a new quality put into it Abhor that which is evil and cleave to that which is good this is holiness not to abstain from the evil onely but to abhor it not onely to do the good but his spirit cleaveth to the good loveth the good So it is said Lot had his righteous soul vexed with the unclean conversation of the Sodomites that is he had a holy soul and in this his holiness was seen that he vexed c. So Moses his holiness appeared when he wept when he saw the people commit idolatry so Paul his spirit was stirred within him when he saw the idolatry of the people of Athens So when a mans spirit stiâ—reth it self after this manner when from that new quality that is put into it it works out the uncleanness that is in it this is the holiness of the spirit and no man hath it but from Christ. As the needle unless it have it from the Loadstone could not have that property of looking to the North so it is with the spirit of a man before Christ dwelleth in him before he hath put a new quality of holiness he never looks towards God but when it is done once it cannot do otherwise therefore those in whom Christ dwelleth cannot sin that is cannot delight in sin this is a great benefit therefore and this holiness of spirit they have in whom Christ dwelleth To be holy in all manner of conversation to be holy at all times in all places in all that he doth to have a holiness of spirit acting and appearing therein It is a hard thing and therefore the benefit is the greater so now how much unholiness we may find in the spirits of men when the spirit of a man steppeth out and doth what it doth to its own ends and looks not to Christ but to other ends this is unholiness and adultery of the spirit therefore those the trade of whose life is not to look at God in their actions but to themselves to pass from pleasure to pleasure and from sport to sport and all for themselves those also that are so much occupied in worldly businesses that God is forgotten this is exactly contrary to holiness for here the spirit turneth it self from God whereas we should be holy in all manner of conversation holy in every thing holy in eating holy in drinking holy in recreation holy in all our business holy in mirth c. But you will ask how shall that be When you do all these as to God as fitâ—ing you for his service when you put God as the end unto all that you do then is your spirit holy you know that place Whether you eat or drink or whatsoever you do do all to the glory of God That is respect God in it make not your selves the utmost end of it for then your heart is unholy for holiness is to keep the
debt And the strength of the argument is thus If Christ had not risen again but been still in the power of the grave and kept under by the enemy of our salvation the poor believer might have been justly afraid his debt had not been paid but Christ being risen and out of hold he is out of doubt As when the debtor sees the Kings Son that was his surety at liberty and in the Kings Court he fears not but his debt is paid so when the poor believer sees Christ set free from the power of the grave c. he knows God hath accepted the payment he hath made as sufficient for him Let us therefore look upon our selves as having a part in Christ and know whatsoever he did it was for us even for every true believer so that he rising again we rise again which being so it manifests that God hath accepted Christ his payment if any thing could hinder it must be death and the grave but Christ being risen they have lost their power and so none able to condemn Rom. 6. 9. Christ rose for us never to dye again and therefore that we should never dye eternally A third reason is taken from the sitting of Christ at the right hand of God which puts all out of question that he paid our debt when he laid down his life in that he is risen and ascended up to his Father Now God would never have admitted him to sit at his right hand had the work been unfinished but now being ascended to the right hand of his Father where he is advanced to the highest pitch of honour glory and Majesty and that in our Nature sitting in full authority King of heaven earth there for ever by his spirit to gather and guide all his children and quell the power of their enemies it is apparent that our Sureties payment is accepted so that now nothing can condemn a Believer not his conscience nor any thing else can condemn him and therefore he may triumph over all accusations In the fourth place add unto all this that Christ doth not onely sit at Gods right hand but so as that he also maketh intercession for every true beleever having not onely power but even the same good will and mind that ever he had to do them good consider this well whether thou beleeving needest to fear the face of any enemy whatsoever The poor man that was indebted to the great King For whom the Kings son was pleased to undertake and satisfie when he sees him come out of prison set at liberty in his fathers Court in greater honor and not onely so but highly favoured of the King his father and continually requesting him for that poor man What needs he now care for all his enemies He need not be affraid to look all officers in the face c. Is this the secure and happy estate of every true believer out of himself in Christ. Then see the necessity of using all those means and that constantly whereby Christ our Blessed Redeemer is pleased to communicate himself and this his grace unto us Faith is a special gift and grace and comes from God in Christ and Christ he comes onely in the meanes which are channels and conduit-pipes Therefore if thou wouldest have this grace and be strengthened and increased therein even as thou wouldest have thy soul thus dignified use carefully all the means As The word which is the Scepter of Christs Kingdome submit thy soul to it If thou wilt have an excellent spirit such a one as Ioshua had pray to God for it and take heed of grieving the spirit of God by continuing in the practice of any known sin which is as water that quenches the fire but rather cherish thy faith and put fuel unto it by constant consionable hearing reading prayer meditation receiving the Sacrament holy conference and watching over thy heart For if thou put fuel to thy faith and keep away that which may quench it thou shalt clearly see this blessed truth and find the power of faith in this that hath been said Therefore as thou wouldest have this confidence and comfort in thy heart and soul use the means for it The dilligent hand becomes rich in Gods ordinary providence and so mayst thou in this grace if thou use diligence there is no way else Therefore whilst thou hast time use the means give attendance to the word and all those heavenly meanes before mentioned It s true indeed Christ hath freed himself by dying rising again and bring at the right hand of God and this I believe saith the poor soul in the midst of his fears temptations and troubles of mind but how should I bee comforted in knowing that I am freed from all that danger and condemnation which my sins do deserve Yes upon this ground every beleeving soul and so thou if thou doest believe mayest be sure to be freed as Christ himself is freed and that even because Christ undertook and did all this for the poor believing soul and he had not done it but for him Esai 9. 6. Toâ—us a child is born to us a Sonne is given All he did was for us and for our Salvation so that if Christ hath any happiness thou believing in him mayest be assured of it as Christ himself All Gods intentions towards thee are founded in love else how should that be true Iohn 3. 16. God so Loved the world c. Christ also took all upon him for our sake even to redeem and save us he needed not have done it for himself for he was God in glory c. lift up therefore thy heart by faith and beleeve this and thou shalt find it true though we miserable wretches are unworthy of any such mercies yet is God worthy to be believed Look on Christ and consider who he is and reflect it upon thy self and if thou canst believe the Lord Jesus hath done all this for thy sake To help and strengthen thee to this First Consider Christ did it for us that believe as a surety we were all bannk-rupts in the law of God for want of obedience thereunto now Christ the surety of mankind comes and undertakes for us and hath done iâ— Hebrews 7. 22. He was made surety of â—a better testament Therefore think on him alwayes as thy Surety in glory Christ there is said to be a Surety of better things then the legal Rites were even of the New Testament wherein whatsoever is contained it is for us and there it is treasured up ask and thou shalt have seek and thou shalt find All he did he did as my Surety all the evil he took away and all the good he purchased it was for me A second means or help to strengthen thee if thou art one that art humbled for sin and desirest more and more to believe is to know that God hath bound himself and sworn to it and he is true though every man
word even the root of all good works that can possibly be accepted in Gods sight And the first means whereby to come to such a faith is to see consider and take to heart what estate we are in without believing in Christ this is the first step thereunto and before this a man can never come truly to believe and so to be knit to Christ in the mariage bond of Grace Now what estate we are in before may easily appear by these particulars as That we all in Adam are fallen away and so have lost the image of God Are wholy under the guilt of sin The children of Gods wrath In the power and snares of the Devil Under the curse of the Law howsoever we may bless our selves and the world think us blessed c. And lastly guilty of eternal condemnation and so endangered to be swallowed up of the gulfe of Hell when we are dead without we get this faith Now by all this we may see what need we have to get into the rock Christ it being the estate of every child of Adam Kings Emperors c. even all and every one by nature Which when the poor soul strucken with the word comes to understand aright and feel it as in the presence of God then he comes To think how he shall be brought to God again How he may be born again being of such a sinful case How he may get the heavy curse removed How he shall come to get out of the power and snares of the Devil How to come to be a child of Gods love To think how he shall be freed from the gulfe of Hell when he dies Now when a man sees this and is convinced throughly thereof in his judgement hee cannot be quiet until he hath sought some remedie then hath he set the first step to this blessed estate of true saving faith Examples hereof we have Act. 2. In those three thousand that were converted at one Sermon who having their case layed open cryed out what shall we do to be saved and that was the first step to their believing for after that they came to believe so likewise Act. 16. 30. The Iaylor when he came in trembling and desired to know by what means to come to salvation then the Doctrine of faith took place even so we before we can attain to this faith that triumphs against condemnation we must go out of our selves and run to God onely in Christ without whom we perish And the reason many find not this faith is because they have a general and conceited faith wherewith they content themselves which makes them to slubber over all things and so live and die in the same even because they come not soundly to understand by the word of God their woful and lamentable estate by nature the true and effectual knowledge whereof is the first step to true saving faith A second means is when a man not onely sees it soundly and so doth effectually go out of himself but also resolveth to cast away that sin he sees in himself a man may come to consider his estate deeply and yet go on in wicked courses But when he can desire with all his heart to bee rid of all his sinne and cast it off it is a special meanes and a further step to this faith at least to the manifestation of it to us Repent and believe is the voice of the gospel No man can believe except he repent and cast off sin so no man can repent except he believe and have some hope that his sins may be pardoned Many see their sins yet cast them not away and therefore the conscience beats them off and will not let them believe It tels them that Christ and such a soul cannot stand together The door is shut if thou makest not account in thy affection and conversation to leave all sin 1 Io. 3. 6. whosoever saith the Apostle sinneth hath not seen God So that the soul hath a second step to believe when a man truly repents of all his sins 2 Cor. 6. 17 18. Then God offers himself as a father to a man when he casts off such as are lin be as it were of Satan and of the fellowship of darkness that is when a man casts off his evil company and all sin that may defile his soul and make him unworthy to be Gods child and therefore when a man casts off sin and the instruments of sin then is he fit to believe and God will be ready to shâ—w himself unto him not a judge but a father Rev 3. 19. When a man begins to be zealous for God and amend his sinful wayes and courses and leaves cherishing those abominable sins that before he hath lived in and for want of this resolution to take Christs part against sin it comes to pass a mans heart and conscience will not let him come to lay hold of Christ even because he harbors Christs enemies that will not suffer him to come in A third means is when a man renounces as well his own righteousness as his sinnes It is Christs righteousness that must make us righteous before God that is our justification to eternal life There is to say the truth no righteousnesse before a man comes to be in Christ onely 't is call'd an outward righteousness and is so taken before men and therefore if thou wilt come to this faith thou must cast off all not conceit of righteousness but thine own righteousness indeed For that cannot further thee in this point as thine own sins cannot hinder thee What hindred the Jewes and Papist and thousands of Protestants at this day from faith that should uphold their souls but a conceit of their own righteousness The Jewes they would perform obedience to the law and venture their salvation upon that righteousness Rom. 10 2â— And therefore they could not believe So the Papists now they do still in part stick upon their own righteousness whereas there is none in himself righteous but God alone Iehouah who is righteousness as he proclaims himself We lost all in Adam and recover all again in Christ. Many ignorant Protestants and some that have knowledge also will not stick to say that if a man have a good meaning dealing righteously and serving God he shall be accepted all which is nothing without Christ for the more a man goes on in good intentions before he be in Christ by faith all his performances are but cursed abominations and so further off from faith and that which God hath most severely punished as he did Saul his good intention without obedience unto him But may some say if it be so then it is better to sin and not do good works â—t all Not so for then thou encreasest thy punishment thy sin is the less if thou hast a good meaning because thou thinkest that thou dost that which is good if thou knewest and thoughest otherwise thy condemnation
we find it is powerful whereas the form is weak and powerless and inefficatious having a form of godliness saith the Apostle but denying the power So that if you would know whether it be right godliness indeed that you have consider whether it have the power of godliness or no whether it be strong in you for if it be weak and inefficatious that it is able to do little certainly it is not godliness And therefore you may know it by the strength of it it is powerful As you may see by all that which makes up godliness The Word of God is a powerful Word that Word that begets this godliness Therefore the Apostle saith 1 Thess. 1. 5. The Gospel came to you not in word but in power And St. Paul speaking of it in another place he saith It is the power of God to salvation I say it is a powerful Word that doth the thing for which it is sent It hath such a power to heal the soul of a man that is sick to death As we say of Medicines that they are good when they are powerful to do the thing that they are applied for So this Word is powerful to work this change to beget godliness So the Holy Ghost is a spirit of power and therefore Act. 10. 38. It is said that Iesus Christ was anointed with the Holy Ghost and with power That is wheresoever the Holy Ghost is there is much power accompanying of it therefore you have them commonly put together the Holy Ghost and Power Till you be indued with power from on high that is till you receive the Holy Ghost that shall make you powerful Even so certainly it is that as the Word and the Holy Ghost which make up godliness in the hearts of men are powerful and mighty so is godliness it self very powerful You will say powerful in doing what It is powerfull in bringing all into subjection to it it brings every thought and every lust and every unruly affection into subjection It is as a powerful Kingdom set up in the heart of a man for there is a Kingdom of Christ which is set up in the heart of the regenerate and he rules by his Scepter the rod of his mouth his word and that Kingdom is powerful to bring all into subjection As it is 1 Cor. 4. 19. 20. The Kingdom of God is not in word but in power That is the Kingdom of God whereever it is found whereever it is set up in a mans heart that is regenerate it not onely teacheth him what he shall do consisting in word but it powerfully ruleth there it brings all into subjection there it makes a man strong to bring down all his lusts to mortifie all his corruptions That as we say of a good rider he is powerful to master and to break the horse he is powerful to guid and to over-rule him Such a thing is godliness in a mans heart Let a mans heart be never so rebellions yet when this Kingdom comes it is a Kingdom of power it brings all into subjection So again it is powerful in enabling us to perform not onely to purpose and intend well but it enableth us to do also it doth not only breed in us good conceptions as oft-times men have but when the children come to the birth there is no power to bring forth So many times men have good purposes and desires but there is no power to bring them into execution But now this godliness enableth us to do to perform all that we purpose Again it enableth us to resist When a temptation cometh a weak man is not able to stand out the bankes are too weak for the stream they are not able to resist the billowes the tempest but godliness makes a man powerful to do all this The form is but weak it makes you able to desire or to purpose and resolve it may be but it doth not bring the thing to act it doth not overcome and overmaster your unruly lusts it brings not all things into subjection It enableth you to take good purposes to your selves but you have not ability to perform those good purposes They are in a weak heart like new wine in old vessels they are weak they last not they continue not there So it is where there is this form onely and no more men purpose well but have no strength to bring them forth And so again where there is but a form you are weak in resistance you are not able to stand out against temptations but when you are assaulted with sutable temptations agreeing with your own lusts when the occasion is present and the temptation is strong you are able to do nothing by way of resistance when there is but a form But where there is true godliness there is a power and ability You see these two things then It is true and not counterfeit whereas the form is counterfeit Secondly where there is godliness indeed there is a power but where there is a form onely there is weakness and no power I will but name the rest Thirdly Where there is true godliness there is substance where the other is onely there is but a shaddow of it You will say what is the substance The substance is that reality in every duty As for example to receive the Sacrament to receive it after a common fashion as men do it that come to it out of custom with some kind of slight and overly preparation but they fail in the substance the substance of receiving is to receive it with faith and love And so again to hear the word to hear it negligently in a common fashion is but the shaddow of hearing there is something like to hearing which carrieth a resemblance of it but the substance of hearing is to hear so as to practise to hear and obey to hear so that the word may work powerfully upon your hearts this is the reality and substance of it And so to pray in a customary manner is the shaddow to do it in an humble and holy fashion is the substance and reality Godliness if it be right it is substantial It is not a meer shaddow and resemblance But I can but point at things Again Fourthly Godliness wheresover it is indeed it goes through with the work it brings the thing to pass but where there is onely a form it sits down in the middle it gives over it holds not out Fifthly And lastly to conclude all the form is but partial but true godlines is total and universal it makes a man do every thing it makes a man able to suffer every thing Where there is but the form onely it makes a man but partial in the duties of godliness he is but here and there in it These things I should have enlarged but so much shall serve for this time and for this Text. A PATTERN OF Wholesome Words OR Pauls Charge to Timothy IN A Treatise on 2 Tim.
as well when he sowes as when he reaps therefore the work must begin with thanksgiving and then assure your selves that the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Iesus The word in the Original is properly a warlike guard that saveth from the assault of an enemy Implying that if we make our case known to God and be thankful then he will send such a safe guard such a garison of peace about your souls that you shall enjoy your selves and think your selves in a happy condition Now because we are apt to enquire but in what manner how shall we finde our selves in such a case What constitution of soul shall we have Saith Saint Paul this is more then I can tell you it is a peace which passeth understanding I cannot explain it and tell you that what manner of peace it is but this you shall have this is the operation the nature and benefit of it that it will guard your hearts through Christ that peace that comes first from Jesus Christ shall keep your hearts and minds from being troubled So our Saviour layes the same ground in another place Iohn 14. 27. My peace I leave you my peace I give unto you not as the World gives so give I Let not your hearts be troubled As if he should say I leave you that which will preserve your souls in peace peace of conscience assurance of the favour of God therefore since you have that means to keep you and save you never let your hearts be troubled In one place Christ speaketh thus to Peter saith he Thinkest thou not that I can pray to my Father and he will send me more then twelve Legions of Angels but how then should the Scripture be fulfilled So I say on the contrary think you if you pray to your Father in Heaven that he will not send this peace to guard your souls how should the Scripture else be fulfilled For there is one and the same authority of Scripture that if none for Christs sake shall be frustrate or falsefied much more if there were any difference is it true of every particular promise of grace and mercy made to those that belong to God So now you have the seventh and last means whereby to establish and strengthen our hearts in the day of fear But now happily you will object and say It is true these things that you deliver may be good and to purpose but alas I find little strength in my heart I am the same man I was I find no great courage or resolution wrought in me To this I answer First my brethren you must first gather sticks and make a fire before you can warm your selves you must first gather these and the like savoury meditations out of the Word of God before you can find the strength and vertue of them upon your souls and consciences It is an old report concerning the Phenix it is no matter for the truth of it it concerns us not when it is about to die she gathers in Arabia plenty of spices that are odouri erous Calamus and the like and the Sun sets fire on them and the bird burns her self to ashes in the midst of the perfume so my brethren if in the dayes of peace and health we gather sweet meditations and considerations out of the Word of God we shall find in the day of need the Holy Ghost will come and set all on fire as it were and so whensoever you offer your sacrifice to God whether it be your life or estate or whatsoever it will not onely be a savour of a sweet smell in the nostrils of God but in your own souls you will find it a sweet and comfortable thing to offer up your sacrifice in the midst of those strong and sweet perfumes Again whereas you say you have not that great strength of spirit wrought in you It is no great matter for the present the Lord doth not call you to these troubles he puts you not upon that service You must know that such things as these that strengthen the spirit God gives them not to boast of If a man had them now what would he do he would boast of them such excellent gifts as these are not for this purpose but for our use and Gods glory We must look for this to be done in the day of necessity when we have need of it Then we shall be just in the case of Sampson Iudg. 16. after his hair was cut off the Lord departed from him and he was as another man yet when the Lord had another piece of business for him at that time the Lord restored his strength and so he pulled the beams and supports and pillars of the house upon the Philistines heads So the Apostles of our Lord and Saviour Mat. 10. It is said In that very hour when you are brought before Rulers be not careful what you shall answer for in that hour it shall be given you Now if a man had come before that hour and time surely the Apostles had been but like other men they could have said no more for themselves they could no more have convinced their adversaries c. but the Lord promised to give it in that hour So brethren this is a ground of comfort God will work strength in that hour in the time of affliction the Lord sees we may do him service in that day and therefore he will make us strong But still you will reply you are sure it is not so with you you have found experience of the contrary you have had far less tryals and afflictions then happily may befall you or are like to befall you and you have found your selves much distempered You will say I was not able to run with the foot-men how shall I hold out with the horse To this I answer divers things First it may be a mans strength may increase more afterwards then iâ— was at the first then the same burden is not the same when there is a disproportion of strength and enabling to bear it As Abraham Gen. 12. you shall find that he was another manner of man then he was Gen. 22. for when the tryall was but little he began to falter when he went into Egypt but when he came to offer Isaac he was couragious and stuck close to God Again secondly I answer there may be another reason why there may be a less affliction and it may be born with much impatience when a great and heavy one may be born with more patience and more comfort The reason hereof is this because when a man hath but one particular loss when a man hath but a light cross this serves onely to provoke and stir up corruption in him and then a man as it were is armed against God then he is ready to fight against him but now if the temptation or tryal be a sore
as you see light is most in the candle though it shine through the horns of the lant-horn so this is called a Law in the members because though it reach to the inward parts of the the soul yet it is chiefly seen and is most operative in the members Thus you see why it is called a Law and why a Law of the members Thirdly it is added here that it is a warring Law it is a Law that wars or fights against the Law of the mind Now it is said to be so because it breaks the Law of God it makes resistance it goes out of compass So that as in a state while men carry themselves orderly and live by the Laws they are reckoned good subjects but when they grow mutinous against the Lawes and their lawful Prince then they are accounted rebels so is it with our affections so long as they keep within compass and contain themselves in their own sphear that the Lord hath appointed them to move in so long they are called ordinate affections but when they exceed their measure and flow over their bancks then they are said to be warring lusts inordinate lusts As for example in Rachel the desire of Children was a lawful thing but when she came to be so importunate and so unreasonable so excessive in her desire that either she must have Children or else she must die then it was a warring lust So was Esaus desire of pottage It is a lawful thing to desire the things of this life the comforts of this life but to desire them in that measure in that excess it degenerates from an ordinate affection and turns to an unruly lust Such was Davids desire of numbring the people And therefore it is not without cause that the holy-Ghost useth this expression here I find saith the Apostle a Law in my members warring For as the word in the Original signifies it wageth a war against the Law of the mind even as one army doth against another For there are a Legion of lusts an army of lusts fighting against an army of graces And if we shall a little open this to you you shall see that it wageth war and exerciseth a fight in that manner that one army doth against another For First This Law in our members these warring fighting lusts they take the bridges they keep the passages that is when we are about to perform any good duty it stops us in our proceedings and suffers us not to do it If a man have any good motion or intention put into his mind to pray to hear the word or to do any other holy duty then commeth a prohibition this Law hath a prohibiting party in the soul that stayes the proceedings As you see Saint Paul often complains that when he would do good evil was present with him That is he found a prohibition in his flesh so that either the mind is taken off from the main duty or it causeth us to ommit the duty altogether or if it cannot do that it hinders us from such a lively performance of it that is required or if it cannot do that neither yet it puts us upon the dâ—…ing of the duty for evil ends for vain glory c. And this is one part of the war it stops the passages But this is not all it doth not onely hinder us from doing that which is good barely resisting but it goes further it instigates and provokes us to that which is evil Therefore this Law is said to fight against the soul by way of lusting The flesh lusteth against the spirit that is it fighteth as fire fighteth with water or sickness with health for as in sickness sickness not onely hindereth those operations which we might otherwise perform but it likewise weakens that strength that vigour of the body which should make us able to resist it so is it with this Law in our members it doth not onely hinder from doing good but it weaketh those good things that are in us yea it extinguisheth them as we shall see it oft by experience those that have good things in them by education and the like how they are deaded and damped when they suffer these warring lusts to prevail against them Moreover as it hinders us in good and instigates to evil so it doth it not slugish but as the manner is in war they keep watch continually so this Law in the members it never slumbers truly it never keeps any conditions of peace but is ready to take all occasions it lies in continual ambush and therefore if we sleep at any time and stand not upon our guard and watch if we fall to surfeâ—ing and drunkness and neglect our watch by any kind of excess it is ready to take the advantage as Ahab did of the Army of Benhadad or as David did the Philistines at Ziglag he came upon them when they were all eating and drinking and dancing and making merry So this law in our members when we have forgotten our selves at any time When we exceed in our pleasures for this you must take for a rule when there is any excess be it in things lawful that putteth us into a spiritual slumber we lie open unto the advantage of our adversaries therefore the rule is be sober and watch least you enter into temptation That is you shall surely enter into temptation if you watch not and you cannot watch except you be sober that is except you be temperate in the use of all â—…l things Let there be any excess in sports and recreations in meats and drinks it casts us into a slumber and then this enemy takes advantage against us Therefore in a word let us never think to have an end of this War to be at peace for it doth not onely watch diligently but if at any time this Law in our 〈◊〉 be wasted and spent that is if it give over for a 〈◊〉 yet it gets a new supply and gather together its forces again That lust that is dispelled to day gathers nâ—w forces against tomorrow Partly because iâ— hath â—ome strong holds within us to which it retireth for a 〈◊〉 And partly because there is a root of sin in us which breedeth new blossoms And as it is in your gardens though you weed them to day yet you shall find them full of weeds again within a few dayes so it is with our hearts there is still a new root of corruption that keeps place and sproâ—ts up as oft as they are suppressed And lastly to add one thing more it is such a War as is not without stratagems and wiles That as it is in Wâ—r we do not onely go to it by main â—orce but we use many devices and advantages and wiles and policies to prevail against the enemy So in this War you shall see here this Law in the members if you observe the proceedings of it you shall find how it strengthens its faction in us
had better to have wanted the Kingdom Gehazi had better to have wanted Naamans courtefie there goes a curse with those things that we have in that manner when we have them without prayer or when we have them by a common providence when we receive them in the neglect of this duty and yet in the mean time we may have as much as others And though this be that which men are ready to object yet this is the way to forfeit all that they have As you know when men will be ready to take in their goods at the Custom-house and to steal the Custom oft-times it is the way to lose all the whole fraight and to for feit their whole venture So it is here when we use the means that God hath appointed and walk in his way and observe his ordinances then we shall have mercies at Gods hands And when God bestowes them not in mercy as a blessing for so he doth not except you seek to him you must needs conclude that you not onely have them as a curse but in having them out of his way you forfeit all the rest Therefore I say prayer indeed is the means to obtain any thing at Gods hands Hezekiah prayed and he was delivered But here one causion is to be added and that is that it is not every kind of prayer it must be such a prayer as the Lord looks for at â—ur hands it must be a prayer so qualified as he hath appointed for though it be true that prayer be the key that opens the door into the Lords treasury and when we go about to open this lock we must have this key otherwise we go in a wrong way yet faith is the hand that must turn this key There are certain conditions required in prayer Every customary formal ordinary prayer will not prevail with God No 〈◊〉 Saint Paul saith I serve him night and day but I serve him in the spirit you must pray in the spirit that is when you pray to the Lord you must pour forth your spirits to him in your petitions your suites that you make to him must not be such only as your understandings dictate to you but the will and affections the intentions of your souls must go together in the performance of the duty otherwise it is but an hypocritical performance of the duty For this is hypocrisie when a man is neither willing to omit the duty altogether nor careful to do it in that manner that he ought Therefore you must know that you may make a prayer that is but the expression of your 〈◊〉 and will he think you receive such a prayer as thâ—… No your prayers must be an expression of those holy â—esirâ—â— that arise from the regenerate part it must be the voice of the spirit in you that is the voice of the regenerate part stirred up and acted by the Holy Ghost When your prayers are such prayers though it be true 〈◊〉 flesh is mingled with them they will prevail for â—hat is still required Therefore I say every prayer will not prevail it must be such a kind of prayer as God appoints Now why hath God appointed prayer It is that our hearts may be quickened and drawn near to the Lord that our hearts may be put into a fitter frame of prayer And therefore when thou shalt pray and thy heart never a whit the warmer never a whit the nearer drawn to God by it the business is not done For the same rule is true in this as in other things a business we say is not done when the end is not obtained when the enterprize is not brought to pass So I say you have not prayed say what you will express what you will except your hearts are made warmer by it and drawn nearer to God by it and brought to a better frame by it When you edifie your selves this is the prayer God accepts Therefore we must take heed of that common errour that because we hear that prayer will prevail therefore we use some certain formalities and make some petitions and so we do make account to prevail with God this is the common errour of people we are deceived in this it is not every kind of prayer that will do it An ordinary prayer would not have recovered Hezekiah and restored him to health It was the fault of Gehazi when he had got the staff he thought to recover the child but he wanted Elisha's spirit A man may make a prayer to God but when he wants the spirit of prayer he cannot expect an answer for the promise is not made to such Therefore when we deliver this point to you that prayer is an effectual means to prevail with God for any thing you must understand that those conditions must accompany it that the Lord requires And so much for this point he prayed to the Lord Who spake unto him We must be very brief in this because we hasten to the next verse Two things we may observe out of these words First That We ought to observe what answer the Lord gives to our prayers You see the Holy Ghost notes it here he prayed to the Lord and the Lord gave him a good answer he told him that the thing he desired should be done I say we should learn when we seek to the Lord to consider what answer we have from him Otherwise we do as children that shoot arrows and consider not where they light When we send our prayers and consider not what answer they have it is an argument that we do it not in faith we do it not diligently but in a negligent manner When a Fowler layeth baits and snares to catch birds if he believe them to be effectual he will be still looking to them to see whether any thing be taken or no to see what successe he hath When we come to call upon the Lord we should consider whether our prayers prevail what success they have You see Elias when he prayed to the Lord he sent his servant to see what answer the Lord had given and he sent him seven times to see whether any cloud appeared he was very dilegent to consider whether the Lord gave him any answer to his prayers Whensoever therefore we call upon the Lord we should observe that For indeed in this our walking with God doth consist when we converse with the Lord from day to day as we ought It stands not in this onely that we open our minds to him and make our requests known to him but that we should consider what the Lord doth unto us back again If the Lord grant our requests we ought to take notice of it that we may praise him and give him thanks If he do not answer them that we may consider what the cause is Many causes it may be there are why the Lord doth not hear It may be thou doest not pray aright It may be thou retainest the love of some