receive his mercy I answer you know not what mercy is It may be thou thinkest if thou hadst more repētance or more humiliation then thou wert fit for mercy but thou art deceived for the more thy heart is out of order the fitter thou art for mercy for the greates thy sin hath bin the more will his mercy be seen in the forgivenes therof And therfore never look what your sinnes have been in time past but see what your purpose resolutiō is for the time to come and which is the hardest thing to do labor to beleeve in Christ for the pardon of thy sins and apply the promises to thy self for a sin is never soundly healed until we apply the promises for unlesse we apply the promises we cannot truly delight in God untill we do truly delightin God we cannot hate sin thinke well of God goodnes And therfore to conclude all let us here be exhorted to labour for faith above al things which daily will increase grace in us FINIS THE SAINTS SPIRITVALL STRENGTH Excellently and Amply set forth in three Doctrines drawne from EPHES. 3. 16. That he would grant you c. By the late Reverend and learned Preacher IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Maiesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne LONDON Printed for Andrew Crooke 1634. The Contents of the Saints Spirituall Strength DOCTRINE I. STrength in the inward man is to be desired above all things of every good Christian page 66 A twofold strength Naturall strength in mind p. 67 Supernaturall body  Supernaturall strength proceeds 1. From the evill spirit to worke evill ibid. 2. From the sanctifying Spirit to doe good p. 68 Spirituall strength consists in 1 Bearing wrong patiently ibid. 2 Thriving under afflections  3 Beleeving against Reason  The description of Spirituall strength p. 69 Of weakenesse two kinds 1. Of Grace p. 70 2. Of Relapse ibid. Of weakenesse two degrees 1. Sensible in the will and affections p. 71 2. In the change of the heart 1 Generall in all parts of the soule p. 72 2 Particular in some parts weake though generally strong ibid. Reasons of the Doctrine I. Strength in the inward man fits us for many imployments ibid. REAS. II. It brings most comfort for 1 It makes us d ee all things with facility p. 73 2 It makes the soule healthy ibid. 3 It brings cheerefulnesse into the heart p. 74 4 It brings plenty of all good to the soule ibid. 5 It strengthens against temptations ibid. USE I. To reprove such as care not to get this spiritual strength p. 75 Let them consider 1 The excellency of the inward man fitting for great imployments p. 76 2 By it they are made like unto the Image of God p. 77 3 By it they are inabled to doe things Honorable to God p. 78.  Profitable to men  4 It is an immortall soule they labour for p. 79 Differences betweene the naturall and spiritual strength 1. The spirituall strength goes further than the naturall p. 80 It inables a man 1 To see more p. 81 82. 2 To doe more  3 To judge better  4 To increase in all parts  II. It hath another beginning Gods Spirit another end Gods glory p. 83 III. It hath a strong faith p. 85 A double worke of faith 1 To empty a man of all his owne righteousnesse 87 2 To stir up a desire after God in Christ. ibid. IV. It leads a man to the power of Godlinesse p. 92 V. It is alwayes joyn'd with reluctancy of will p. 93 USE II. To exhort all men to labor for strength in the inward man p. 95 Motives to perswade hereto are 1 Comfort lyes most in the inward man p. 96 2 It is pleasing to God p. 99 3 It prospers the outward strength p. 101 4 It is the being of a man p. 102 VSE III. To direct a man how he should get his inward man strengthened p. 105 Meanes to strengthen the inward man are 1. Abounding in spirituall knowledge p. 107 2. Diligence in the use of the Meanes p. 110 Rules to be observed in using the Meanes 1. To use all the meanes p. 111 2. To performe holy duties strongly p. 112 3. To be constant in the use of the Meanes p. 113 4. Not to depend on the meanes without God ibid. 3. Labouring to get rectifi'd Iudgements p. 114 Signes of a rectifi'd Iudgement 1 Constancy 2 Strong affections to good p. 115 3 Patience under the Crosse p. 116 4 Hardnesse to be deceiv'd with the things of the world p. 117 5 Strength in the time of try all p. 118 4. Removing excuses and hinderances p. 119 Hinderances are 1. The spending strength upon other things p. 121 2. Strong lusts and unmortifi'd affections ibid. 5. The getting spirituall courage and joy p. 122 6. The getting a lively faith p. 124 7. The getting of the Spirit p. 125 DOCT. II. ALL saving grace or strength of grace a man hath proceeds from the sanctifying spirit p. 126 The Spirit strengthens the inward man 1. By infusing into the soule an effectuall operative and powerfull faculty p. 128 2. By enabling the soule to doc more than it could by Nature ibid. 3. By putting new habits into the soule p. 129 4. By giving efficacy and power to the meanes of growth p. 131 USE I. To teach us hee that hath not the holy Ghost cannot have this strength in the inward man p. 132 Signes to know whether a man hath the Spirit or no 1. Fulnesse of zeale p. 134 2. Doing more than Nature can p. 141  Holinesse p. 143 3. Examination of the Meanes by which the Spirit came into the heart p. 144 You may know whether the Spirit was receiv'd by Preaching of the Word 1 By a deepe humiliation that went before p. 145 2 By a thorow change in the soule p. 146 4. Putting life into the soule p. 149 'T is no true life 1. If but the forme of godlinesse p. 150 2. If not in a feeling manner p. 151 3. If onely for a time ibid. 5. By trying whether it be the Spirit of adoption 153 6. Manner of working p. 154 7. Carriage of words and Actions a mans conversation p. 156 To doe evill of set purpose and to bee forc'd unto evill unwillingly is the maine difference betweene the wicked and holy man p. 157 USE II. To exhort us above all things to seeke the Spirit p. 159 Benefits that come by having the Spirit 1 A good frame of grace in the heart p. 160 2 An ability to beleeve things hee otherwise would not p. 161 3 The breeding heavenly and spirituall effects in the soule p. 163 Holy affections doe much advantage us 1. Because wee are the better men p. 165 2. Because they are the meanes of good p. 166 3. Because they enlarge the soule ibid. 4. Because they cleanse and change the heart DOCTR
he should say if you would know what will strengthen you it is the Spirit Hence note this point That whatsoever saving or sanctifying grace or strength of grace every man hath it all proceeds from the sanctifying spirit I say all the saving grace all strength of grace comes from the Spirit yet doe not mistake mee as if I did exclude the Father and the Sonne for they worke together in every act the Father workes not without the Sonne the Sonne workes not without the Father the Father and the Sonne worke not without the Spirit neither doth the Spirit worke without the Father and the Sonne for what one doth all doth but I ascribe the worke of sanctification unto the Spirit because it is the proper worke of the Spirit to sanctifie and hee is the strengthner of all grace that is all grace comes from the Father as the first cause of all things and then throùgh Christ by the Spirit Grace is wrought in the Soule Therefore these three distinctions of the Trinity is good the Father is of Himselfe the Sonne is of the Father and the Holy Ghost is of the Father and the Sonne that is the Holy Ghost proceeds from the Father and the Sonne and is sent unto the hearts of his Children to worke Grace and Holinesse in them and it must needs be so that the holy Ghost is the onely Worker and Strengthner of Grace because proceeding from such a Holy Fountaine as the Father and the Sonne is he must needes bee Holy and the way to get Sanctification and Holinesse is to get the holy Spirit For in a thing that is sent to sanctifie two things are required First hee that is sent to sanctifie must proceed from a holy Fountaine but the Spirit doth proceed from a most holy and pure God therefore it cannot chuse but be a holy worke that Hee workes Secondly the second thing required in him that is sent to sanctifie is this that he subsist in sanctification that is that he depend not upon another for sanctification but that he be able to sanctifie himselfe now this is the excellency of the holy Ghost He is sanctification and holinesse it selfe that is subsisting in sanctification and abounding in holinesse and therefore able to strengthen the inward man But that you may more fully understand this point I will show you how the Spirit strengthens the inward man and works holinesse and sanctification and this will appeare in foure things The first way how the spirit strengthens grace in the soule is this by giving unto the soule an effectuall operative and powerfull facultie and that is done by rearing the inward man in the soule and setting up the building of grace and this Hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie as the blood is infused into every veine or as the soule goes through every part of the body and so gives life unto it so doth the Spirit goe through all the parts of the soule by infusing spirituall life and power into them and therefore the Apostle calles it Eph. 1. his effectuall power that is he hath such efficacy in working that he infuseth spirituall life unto the whole soule The second way how the Spirit strengthens grace is this when he hath set up the building and swept every corner of the soule then he inables the soule to doe more then it could doe by nature by putting new habits and qualities in the soule as first when a man can doe more then a naturall man can doe by nature then the Spirit hath added new habits as for example any hand can cut with a Chissell or the like instrument but if he can by it make a picture this is a worke above nature because no man can doe it unlesse he hath beene raught it So when the Spirit comes into the heart then it makes a man to doe more then naturally he can doe water you know the nature of it is cold but if you would have it of another quality then you must put a quality of fire into it So the soule is dead and cold by nature but if a quality of the fire of the spirit be added unto it then it will be able to do more then it naturally can doe therefore examine what new habits and qualities be in you whether you have a new habit of patience love hope and experience that is as patience begets experience and experience hope so where the spirit is it doth beget new habits and qualities in the soule by which it is able to doe more then naturally it can doe as I said it first builds the house and sweepes the roomes and then it fits and furnishes the roomes with new habits and qualities of grace The third way how the Spirit strengthens grace is this when it hath given us new habits then it inables and helpes us to use these habits to good And herein appeares the power and excellency of the Spirit not onely to give spirituall life and strength but also to inable us to use that strength for the strengthning of the inward man there may bee qualities and habits in the soule and yet want power to use them as for example a man that is asleepe hee hath habits and qualities but hee wants power to use them or as a man that hath an instrument that will sound well but hee wants skill to use it so many men they have habits and qualities but because they want power to use them therfore they are not strengthned in the inward man but he that hath the Spirit hath withall power to use those habits to good therefore it is said that they spake as the Spirit gave them vtterance that is they had power from the Spirit to speake to doe to use those habits which were in them thus Sampson by the power of the Spirit had power to use his strength Acts 4. 32. It is said that the Apostles spake boldly that is they had power for you must know that there may be common graces in the heart and yet want power but when the Spirit comes then it puts strength in the inward man to worke accordingly Thus it is said that the Spirit came upon Saul and hee prophesied that is hee was able to doe more then before he could doe and yet know that you may have true grace and yet now and then for the present want action you may want a power to doe ought with it and it is then when the Spirit seemes to absent himselfe from the soule and this was that which the Apostle spake of in Heb. 11. Brethren you have forgotten the consolation that is your spirituall strength and power be hid as dead and forgotten but the Spirit will returne and you shall finde your power to good againe The fourth way whereby the Spirit strengthens grace in the soule is by giving efficacy and power unto the meanes of growth which is a
regard of the qualitie and disposition to what it was and yet in substance remaines 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 unplyable but now it is hotte and 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 spirituall life into all the parts of the soule and therefore it is said if Christ be in you the body is dead as touching sinne but the Spirit is alive The body is dead that is as touching raigning sinne he is like a tree that wants both sap and roote or as a man that is dead that wants a soule hee is now dead whatsoever he was before but the spirit is alive to God Therefore examine if this thorow great change be in you see then what death there is in you to sinne and what life unto holinesse I call it a thorow and great change because a little one will never bring you in such a frame as to be fit for heaven And againe the Apostle calles it a great change in Rom. 12. 2. be you metamorphosed that is throughly changed new moulded againe in 2 Corin. 3. 18. You are saith the Apostle changed from glory to glory and therefore consider that every change will not serve the turne but it must bee a great change as the changing of Christs Spirit for your owne spirit which if you have then you shall come out of every affliction and every difficultie like gold out of the furnace like cloath out of the die of Lions you shall bee Lambes of Serpents you shall be Doves therefore see whether this change be in you or no if this change be in you then when your old guests that is your old lusts shall come and finde that his old companion is cast out of doores and that the soule is swept and cleansed hee will not stay but seeke abiding else-where but on the contrary if your opinions of sinne be the same if you have the same lusts reigning in you if you use the same evill company and have the same haunts that ever you had you have not the Spirit and so long as you remaine thus doe you thinke 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 then labour to get holinesse The fourth signe whereby you may know whether you have the spirit or no is this if it be but a common spirit you shall find that it will doe by you as the Angels doe by assumed bodies they take them up for a time and doe many things with them to serve their owne turnes but they doe not put life in them such is the common spirit but the sanctirying spirit puts life into the soule Wherefore examine your selves whether the spirit makes you living men or no for when the sanctifying Spirit shall joyne with the soule of a man it will make him to doe suteable things and bring forth suteable actions for as the body is dead without the soule so the soule hath of it selfe no spirituall life to good without the spirit wherefore as Paul speakes of unchast widdowes that they are dead while they live 1 Tim. 5. vers 6. so I may say of every man that hath not the spirit they are dead men dead to God to good to grace to holinesse I say there is no life without the Spirit men are not living men because they walke and talke 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 bee esteemed living men that want the spirit Now for the examination of our selves by this rule consider First wee have but an assumed body of grace and holinesse when in the practice of life we assume unto our selves onely the outward forme of godlinesse but regard not the power cleaving in our affections to that which is evill and leaving the things that are truely good I doe not say when you hate good but when you preferre evill before it in your choise and set it at the higher end of the Table and serve it first and attend upon it most when that crosseth holinesse but you will not againe crosse it for the Love of Christ when it is thus with you whatsoever you thinke of your selves you have not the sanctifying Spirit but a common spirit without life Secondly you have but an assumed body of grace if you have it not in a feeling manner the sanctifying spirit workes a spirituall sence and taste in the soule that is if you have the sanctifying spirit then holy things will have a good taste they will bee 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 bee a dainty thing it will bee without a good savour Therefore examine what taste of good you have whether you can rellish grace or no if not you have not the sanctifying spirit but an assumed habit of grace that is a common spirit without the life of grace Thirdly as assumed bodies are unconstant that is walke onely for a time but they walke not alwayes even so if you have but a common spirit you will not be constant in good but off and on the rule A man that is living in Christ you shall still find him living and moving and doing the actions of the new man a man that hath but a common spirit may do somethings that are good hee may keepe and presse downe some sinne awhile but not alwayes neither then because it is sinne but because it crosseth his profit or pleasure or some other thing Againe he may have some taste and rellish of spirituall things but hee is not purged and cleansed by them First he may walke as a living man walkes that is performe holy duties but they are not constant in holy duties neither doe they performe them in obedience but out of selfe love that is they are still ebbing and seldome flowing they omit ofter then they performe Therefore let me exhort you that are alive and have beene dead be you carefull to prize your life and you that have beene alive but now are dead that is you that have falne from your holinesse and zeale and have lost your first love and strength labour now to recover it againe And you that are alive and yet are falling let me exhort you to strengthen the things that are ready to dye if there bee any here
more even as water hardneth Iron when it is hot but this godly sorrow works other effects therefore the Apostle saith I was glad that you were sorrowfull because it wrought repentance in you that is it changed your hearts so much for this question The fourth question is this whether there bee any difference betweene the godly sorrow and that which is false To this I answer that they differ in three things especially 1. In the Obiect  2. In the Causes  3. In the Effects The first difference is in the object the object of worldly sorrow is the punishment of sinne the wrath of God he lookes upon these without any relation to Christ but the object of godly sorrow is sinne as it stands in opposition with the love of God towards him in Christ and howsoever a regenerate man lookes upon the punishment yet in a different degree not so much because he feares punishment as that he should give his father such cause to take such displeasure against him but it is sinne that hee principally lookes upon viz. that he hath displeased so good so gracious a Father as God hath beene unto him and this is that which workes humiliation in him but the other sees the wrath of God and hell death and that finall separation betweene him and happinesse and hereupon for feare of punishment he is humbled Thus you see the difference in the objects The second difference is in the causes the cause of the worldly sorrow is either some judgement present either upon his person or in his substance or in his family or else it is some judgement that hee feares God will inflict upon him hereafter either in his riches or in his credit and reputation amongst men and therefore for feare of these he is humbled But the cause of godly sorrow is the apprehension of sinne as it is contrary unto the nature purity and perfection of God as also of Gods love towards a man he hath an eye given him whereby he sees into the riches of Gods love unto him and then reflects upon himselfe and sees his carriage towards God for such mercy and finding no proportion betweene them hence growes his sorrow that hee should thus requite God with sinne for mercy The third difference is in the effects for as they doe proceed not from one and the same ground so they bring not forth the same but contrary effects and they are three fold First worldly sorrow it drawes the affections of the heart from God because they see him as a judge they cannot love him as a Father he takes God to be his enemy and therefore doth what he can to flye from him because he expects no good from him this we see as before in Adam Cain and Iudas but the godly sorrow it makes a man cleave faster unto Christ to sticke faster unto grace it whets the affections to love Christ to prize Christ more it workes a willing readinesse in the soule to obey it puts by that which would make him flye from Christ Secondly worldly sorrow it hurts the body it breeds diseases it wasts and consumes the Intrailes breeds and brings consumption of the body it duls and makes dead the soule it takes away the rellish of spirituall things it makes a man carelesse to good it daules and makes a man unwilling unto any good But the godly sorrow it is the life of the soule it is the health of the body it quickneth the soule of man unto good it puts a new life into it it workes a readinesse in the will and love in the affections to Christ grace and holinesse Thirdly worldly sorrow it makes a man of a hot and a fiery spirit it stirres him up after evill to reproach and disgrace his neighbour it fils him full of hatred revenge and envy but godly sorrow it breeds another kind of Spirit in him it makes him of a meeke and a quiet spirit wordly sorrow will not put up reproach disgrace and wrong but this will put up all injuries and wrongs and whatsoever else hee meets withall for Christ thus you see the difference betweene these The fifth question is this how shall I know whether my sorrow be a godly sorrow or no. To this I answer you shall know it by these three things 1. By the Ingredients  2. By the Continuance  3. By the Event First I say you shall know it by the Ingredients for first they have not onely the sence of punishment which is common unto the worldly sorrow for I say howsoever it is the property of worldly sorrow to apprehend punishment yet it is likewise required of godly sorrow to be sensible of punishment but there is another light put into him whereby hee sees into the uncleanenesse of sinne he sees sinne in its owne dye not onely sinne to bee sinne but sinne to bee vile and hereupon he will not content himselfe with mercy unlesse he may have grace but the other cares not if he may be free from punishment whether hee hath strength against corruption or no. Secondly you shall know it by the continuance of it godly sorrow is constant but worldly sorrow is but a passion of the mind it changes it lasts not though for the present it may be violent and strong and worke much outwardly yet it comes but by fits and continues not like a land flood which violently for the present over-flowes the banckes but it will away againe it is not alwayes thus but the godly sorrow is like a spring that still keepes his running it is not dryed up but runnes still it is not so violent as the other but it is more sure you shall have it still running both Winter and Summer wet and dry in hot and cold earely and late so this godly sorrow is the same in a regenerate man still take him when you will he is still sorrowing for sinne this godly sorrow it stands like the center of the earth which removes not but still remaines Thirdly you shall know it by the successe and event of it it will turne the heart unto Christ it will make the heart stand more firme in grace it will turne the whole frame of the soule unto God like the Loadstone that will not rest till it hath toucht the Iron or as the needle touched will not stand till it touch the North-pole So it is with this godly sorrow when a man hath received but a touch of the spirit he will never rest till he hath toucht Christ till he be at peace with him nothing will satisfie him till Christ come into the Soule till Christ be his nothing will make him to remove that confidence and trust that hee hath in Christ all things shall goe for Christ. But the worldly sorrow hath another successe namely to flye faster away from God as I have showed in Iudas and Caine. And thus much for this question The sixt question
and servitude that there in making brickes they did undergoe His second deceipt is this he tels us that though we sinne yet we may escape and goe to heaven notwithstanding I answer Doe but remember what God saith to this temptation Deut. 29. 19. When hee shall heare the words of this curse if hee shall blesse himselfe in his heart saying I shall haue peace although I walke according to the stubbornenesse of mine owne heart quasi dixit though I commit such and such sinnes yet notwithstanding I shall goe to heaven but marke what God saith I willnot be mercifull unto that man but my wrath and my jealousie shall smoake against him every curse that is written in this booke shall light upon him and his name shall be roâ—ted out from under heaven So Esd. 28. 12. I will disanull your covenant and your agreement with hell shall not stand qvasi dixit when a man thinkes he shall efcape hell and goe to heaven though he commitsinne he doth as it were make a covenant with hell but God saith that covenant shall not stand So Esd. 44. 11. Destruction shall come suddenly on them and they shall not know the morning thereof Indeed perhaps they say we will repent in the meane time but I wish them seriously to consider the fore-named places Thirdly the Divell tels us that though we commit finne yet we may leave it when we will But for the answer of this know it is a meere delusion for can a black-moore change his skinne Ier. 13. 23. Suppose a black-moore should be warned to come before a Prince with a faire skinne and have a weekes space to prepare himselfe and deferre it untill the last day thinking he could doe it soone enough would he not be accounted a foole yet a black-moore shall sooner change his skin then a wicked man depart from his evill way Sinne is like to sicknesse it weakens the strength of the mind of the judgment and affections and takes away all our purposes which we had at the first If a man that is sicke can keepe his strength then may a man that lives in finne keepe his and rouze himselfe up by repentance at his pleasure but it is not so its God onely that giveth repentance now the spirit bloweth were it lusteth If you say I will be sorrowfull forsake my sinnes and repent when sicknesse comes this will hardly prove true repentance for Iudas did so This repentance most commonly riseth from selfe-love every creature loveth his owne safety so at death a man is willing to leave sinne but this comes from nature and selfe-love because he would not goe to hell and most commonly thesemen if it please God that ever they recover out of their sicknesses they fall into the same courses againe Fourthly He will excuse our sinne by some vertues wherewith it hath affinity he will put on us palliata vitia those vices that have some neerenesse to vertue I answer howsoever the divell may use such distinctions to helpe out his baits to sinne for a time yet in the time of trouble they will not hold out but appeare as they are indeed Fifthly He makes men beleeve their nature is prone to it and they cannot leave it If I were as such and such men are indeed I could abstaine but my nature is such that it will not suffer me I answer Thou must know that this doth not excuse but aggravate thy sinne if thy nature be prone to any sinne know that the sinne is much more grievous we loathe a toad because of the venomous nature of it so God loatheth our nature because its sinfull As a drunken man that murthers another commits a double sinne one of drunkennesse another of murther which comes from drunkennesse so if our nature be prone to any sin which we commit it s a double sinne first in that it is naturall to us and originall secondly that we commit thereby originall transgressions We had you know a part in Adams sinne by propagation now if we have a hand in it our selves by our strong inclinations thereunto wee our selves are causes thereof likewise let us not therefore goe about to excuse our selves with this that because I am of an other temper then another man I may take more liberty and God will beare with us herein for God certainly will beare with us the lesse Sixthly He will turne away thy thoughts from the sinne and fasten them on something else so Iudas his eye at the first was fastened on the thirty peeces of silver but afterwards he thought of his sinne For this I commend unto you Davids practice I considered my wayes and turned my feet unto thy testimonies So looke thou first upon thy sinne before thou commit it and labour to see his cunning therein If David had seriously looked on the sinne of adultery before he had committed it he would never have done it hence is it that the Wise man councelleth us Prov. 4. last Ponder thy wayes aright c. And this is commonly the greatest deceit of all Seventhly Helabours to draw men on to sinne by degrees by a little and a little he never aggravates the sin at the first but extenuates it I answer when water hath gotten a little passage it will soone make a great breach one little wedge makes way for a greater so it may be a man commits but a little sinne at the first but afterward the Divell drawes him to commit greater A man that commits sinne is as one in a quicke sand who sinkes deeper and deeper or as a little sparke that kindles a great fire Seeing therefore the case standeth thus we ought to resist the beginnings of sin and give peremptory deniall to the first temptations And thus much for this point Now followeth the third point viz. the repentance of Iudas in these words Hee repented himselfe c. which repentance of his consisteth of three parts 1. His restitution he brought againe c. 2. His confession I have sinned c. 3. He was sorrowfull From which repentance of his learne this Doctrine That there is a false repentance confession and restitution that is very like the true repentance confession and restitution and can hardly be discerned This repentance consession and restitution which Iudas made was not true yet it was very like to true Such was that of Saul Ahab and the rest Such is the repentance of many at this day who in some good mood or in some afflictions seeme to repent but this repentance breakes as bubbles and vanisheth as the lightning in the ayre This repentance is false yet so like the true that the difference betweene them is very hard to discerne although in themselus they differ much as true gold and counterfeit are hard to be discerned asunder by us although in themselves there is a broad difference as much as betweene gold and copper This false
III. THe Spirit is a free gift p. 168. How said to bee a free gift in five particulars p. 169 USE To terrifie those that be not sanctified by the spirit lest they be deprived p. 170 Meanes to get the Spirit I. Knowledge of him p. 171 Simon Magus and some men now commit the same sinne in three particulars p. 172 II. Faith p. 173 III. An earnest desire joyn'd with Prayer p. 174 IV. Obedience p. 176 V. Wayting on the Meanes THE SAINTS SPIRITVALL STRENGTH EPHES. 3. 16. That he would grant you according to the riches of his glory to bee strengthned with might by his Spirit in the inner man THESE words are part and the summe of that Divine Prayer that Paul made for the Ephesians the principall thing that the Apostle prayes for is this That they may bee strengthned by the Spirit in the Inward man and this hee sets downe in such a manner that he answereth all doubts that might hinder the Ephesians from obtaining of this grace For first they might demand this of Paul you pray That we might be strong in the Inward man but how shall we or what meanes shall we use to get this strength the Apostle answers to this and tels them the meanes to be strong in the inward man is to get the Spirit that you may be strengthned by the Spirit in the inward man Secondly they might demand I but how shall we doe to get the Spirit the Apostle answers to this you must pray for him for your selves as I doe for you For I pray that he would grant you the Spirit that you may be strengthned in the inward man Thirdly they might demand but what should moove God to give us his Spirit and to heare our prayers to this the Apostle answers that the motive-cause is the riches of his glory that hee would grant you according to the riches of his glory that you may be strengthned by the Spirit in the inward man Fourthly they might demand I but what shall we be the better for this strength if we get it to this the Apostle answers in the verses following then saith he You shall be able to comprehend with all the Saints what is the length and the height the depth and the breadth of the riches of the love of God towards you in Christ Now in that the Apostle above all other good things that hee wishes vnto them prayes for this That they may be strengthned by the Spirit in the Inward man I gather this point That which is to be desired of every Christian and to be sought for above all things is this that he may be strongthened in the inward man I gather it â—â—â—r it thus Paul was now to pray for some good to the Ephesians and considering what might bee most profitable for them he makes choice of this above all other good things making it the summe and substance of his prayer that they may be strengthened by the Spirit in the inward man I shall not need to prove it by any other place of Scripture because this in hand sufficiently proves the point as being the maine scope and intent of the Spirit in this place to shew the necessity of this doctrine of strengthening the inward man But for the more fuller explaining of this point we will first shew you what this strength is and then we will come to the uses There is therefore a twofold strength First there is a naturall strength Secondly there is a supernaturall strength First I say there is a naturall strength and this is when a man is naturally strong either in the parts of his body or in the gifts of his mind as for example a strong memory in a man that is a naturall strength and so other qualities of the mind so likewise when a man is strong in the parts of his body as in his armes or legges or necke these are naturall strengthes but this is not the strength that is here meant Secondly there is a supernaturall strength and this is twofold the first is a supernaturall strength which is received from the evill spirit that is when Satan shall joyne with the spirit of a man to doe evill then he addes a supernaturall strength and so makes him to doe more or suffer more then otherwise by nature he is able to doe with this spirit are all the enemies of the Church strengthned withall Paul himselfe before he was converted was thus strengthned and so was hee that killed the French King hee had more then a naturall strength to undergoe all those torments and not to shrinke at them but this is not the strength here meant but there is 2. a supernaturall strength and this is that strength which comes from the sanctifying spirit whereby a Christian is able to doe more then naturally he could doe and this is the strength that is here meant in this place and with this strength all the Saints are strengthned withall This was the strength that Eliah Stephen Iohn Baptist and the Apostles had this made them speake boldly in the name of Christ. But you shall the better understand what this strength is if you doe but consider the particulars of it which are these the first particular in which this spirituall strength is seene is this if a man can beare any wrong patiently without seeking revenge any way it is a signe that they are spiritually strong the second particular wherein this spirituall strength is seene is this if a man can thrive under many afflictions rejoycing under them he hath this this strength as in the Acts 5 41. it is said of the Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ hee that can beare some troubles hath some strength but to beare great troubles is required great strength that is to stand fast to Christ to professe his name there as the holy Ghost saith in Revelation 2. vers 13. where Satan hath his throne must needs be a great supernaturall worke of the spirit the third particular wherein this spirituall strength is seene is this If a man can beleeve though hee hath all reason and strength of reason against him or if a man can doe all things of knowledge this is to be strong in the inward man But to goe further that you may the better know what this strength is I will give you a description of it that is I will describe what the strength of the inward man is more fully First I say it is a generall good disposition or right habite temperature or frame of the minde whereby it is able to please God in all things I say it is a generall good disposition or right habite because if it be onely in some particulers and that at sometime onely it is not strength as for example to have a passion to good and not to
affections that the inward man may grow strong by the performance of them The third rule if you would have the meanes effectuall then you must be constant in the use of the meanes forwhat is the reason that there is so litle thriving in grace that men remaine cripples in grace but because they use meanes of growth but by fits and haltnesse that is they are not constant in a good course of life they are still off and on the rule sometimes the shot will bee short and other times they hit the marke they come seldome unto the meanes now and then they pray and now and then they make use of the Communion of the Lord this inconstancy jogles the faculty and weakens the habite and therefore it is unpossible that you should thrive in grace except you be constant the Apostle Iames cals them vnstable men let these never thinke to receive strength in the inward man till they come to more constancy in good Therefore labour to be constant in prayer constant in hearing in meditation in the Sacrament in Conference which if you bee not you will not grow strong in the inward man The fourth rule if you would have the meanes effectuall is this you must take heed of depending upon the meanes without God For know that the meanes without God is but as a penne without Incke a pipe without water or a scabberd without a sword They will not strengthen the inward man without God for it is the Spirit that puts life in the meanes and yet you must not cut off the pipe from the well-head you must not depend upon God without the use of the meanes but you must use both that is first seeke to God and depend upon him for the strengthning of the inward man and withall use the meanes constantly because as water is carried from the Well-head unto the pipe and so from the pipe unto many places so the meanes are as pipes to carry grace into the soule Therefore use them and cut them not off by carelessenesse if you doe you will cut off the strength of the inward man The third meanes if you would strengthen the inward man is this you must get rectified Iudgements that is you must see that your judgements are right for men doe deceive themselves in their judgements they thinke that they have strong judgements and that they are able to judge of things when indeed they are marvellous weake Now that you may not deceive your selves I will lay downe some signes of a rectifyed judgement The first signe of a rectified judgement is this you shall know it by your constancy so much constancy in good and so much is your judgements rectified and on the contrary so much inconstancy and so much weaknesse as for example when a man hath propounded a rule unto himselfe and is not constant in it it argueth that he is weake in his judgement because he keeps not close to the rule or that there are stronger or more arguments to the contrary which makes him to fall away and sit downe from the rule and he is thus posed because he is but weake in iudgement as for example if a man should come and proffer a man one hundred pound not to leave such an action and another man should come and offer him two hundred pounds to leave it if the man bee weake in judgement hee will bee drawne by the greater reward though it bee evill therefore if you would not bee beaten and made to sit downe by stronger seeming arguments than you have indeed in your selfe then you must get your judgements rectified therefore examine your selves whether your judgements be rectified which you shall know by your constancy in holy duties if a little profit or pleasure will draw you away whatsoever you thinke of your selves your judgements are weake The second signe whereby you shall know whether you judgements are rectified is this examine whether your passions be strong for strong passions have weake affections unto good when the passions of a man are strong they weaken the understanding they weaken the will and the affections as touching the truth and therefore Paul in Acts 14. 15. when they would have made him a god he cries out We are men subject unto passions as you are that is full of weakenesse as if he should say your passion in this thing proves your weakenesse of judgement therefore labour to have strong affections to good for this strength in the affections comes from the inward man Againe the strength of the affections unto good show the abiding of the Spirit in the soule as 1 Sam. 11. 6. It is said that the Spirit of the Lord came upon Saul and he was angry that is his affections were strong for Gods glory In Acts 4. 32. After that they were filled with the Holy Ghost they spake boldly they had strong affections for Gods glory and therefore the Spirit is compared unto fire and Oyle Fire that burnes and consumes and Oyle that mollifies and softens so doth the Spirit Therefore examine whether you burne in the inward man see whether you have strong affections to good if you have you are strong if not you are weake and againe see what cheerefulnesse you have examine whether your hearts are soft and tender and plyable then it is a signe that the Spirit is there it is true a strong man may have passion but it is but now and then it continues not it is not alwayes yet so much passion as hee hath so much weakenesse there is in him therefore labour to overcome your passions The third signe whereby you shall know whether your Iudgements are rectified or no is this examine what contentment you have to beare losses and crosses I gather this out of Phil. 4. 12. I can saith the Apostle want and abound I can doe all things through CHRIST that strengthneth mee examine therefore when you are abused and reproached for Christ whether you can take it patiently can you be content to suffer disgrace and reproach for Christ if you can then it is a signe that you are strong in Iudgement if not you are weake whatsoever you thinke of your selves Proverbs 27. saith the Wise man a wise man is knowne by his dignitie so I may say a man that is strong in the inward man is knowne by his bearing of reproch without seeking after revenge againe this man is spiritually strong in Iudgement therefore try your Iudgements by your contentednesse The fourth signe whereby you shall know whether you have rectified Iudgements is this examine whether you finde your selves easie to be deceived if so it is a signe that you are weake in Iudgement and therefore this is the argument that Paul uses unto women that they shall not usurpe authoritie over the man 1 Tim. 2. 12. I permit not a woman to beare rule because shee was first deceived shee is easier to be
speciall meanes for the strengthning of the inward man for as hee sets up the building and furnisheth the roomes and gives power unto the soule to use them so that which makes all these effectuall is this when hee gives power and efficacy unto the meanes that are for the strengthning of the inward man now you know that the Word is the onely meanes to worke new habits and qualities in us to call us and beget us unto Christ. And if the Spirit should not adde this unto it namely efficacy it would never beget us unto Christ therefore this is the meanes to make all effectuall it gives a blessing unto the meanes of grace the Word alone without the Spirit is as I told you but as a scabberd without a sword or a sword without a hand that will doe no good though you should stand in never so much need therefore the Apostle joynes them together Act. 20. 32. he calles it the Word of his grace that is the spirit must worke grace by it or else the Word will nothing availe you Againe prayer is a meanes to strengthen the inward man but if the Spirit bee nor joyned with it it is nothing worth and therefore the holy Ghost saith pray in the holy Ghost that is if you pray not by the power of the holy Ghost you will never obtaine grace or sanctification The Spirit is unto the meanes of grace as raine is unto the plants raine makes plants to thrive and grow so the spirit makes the inward man to grow in holinesse therefore it is the promise that God makes unto his Church in the Scripture that hee will powre water upon the dry ground The heart that before was barren in grace and holinesse shall now spring up in holinesse and grow strong in the inward man and this shall be when I shall powre my Spirit upon them therefore you see how the Spirit doth strengthen grace in the soule by building and setting up the building of grace in the soule and then by furnishing the roomes with new habits and qualities of grace and then by giving power unto the soule to use those habits to good and then by giving a blessing unto all the meanes of grace The use of this stands thus If the Spirit be the onely meanes 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 seeme to have unto himselfe if it proceed not from the Spirit it is no true strength but a false and counterfeit strength for a man may thus argue from the cause unto the effect the true cause of strength must needs bring forth strong effects and on the contrary that which is not the cause of strength cannot bring forth the effects of strength so I may reason that no naturall strength 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 Virgins had Matth. 25. that seemed to be strong in the inward man but it was but a fained strength because they had not the Spirit it is the Spirit that must give you assurance of salvation and happinesse And I have chosen this point especially 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 that they that are Christs have the Spirit 1 Cor. 2. 10. The Spirit searcheth the deepe things of God which hee hath revealed unto us by his Spirit Ephes. 1. 13. You were sealed with the Spirit of promise Rom. 8. 11. That they should bee raised by the Spirit that dwelleth in them and againe as many as are led by the Spirit of God they are the sonnes of God thus you see that it stands you upon to examine your selves whether you have the Spirit but above all places there are two places which prove the necessity of having the Spirit the one is this place which is my text That you may be strengthned by the Spirit in the inward man and the other is the place which Saint Iohn hath in 1 Iohn 3. 14. By this wee know that we are translated from death unto life because we love the brethren it is a signe to judge of your spirituall strength by your love if we be united in the bond of love it is a signe that wee have the Spirit and having the Spirit it is the cause that we are translated that is changed so that you must be changelings from sinne to grace before you can be saved Examine therefore what effectuall spirituall strength you have what spirituall 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 helpe you in this thing I will lay downe some signes by which you shall know whether you have the Spirit The first signe 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 spirituall heat and zeale now if you finde this in you then it is the sanctifying Spirit and therefore Iohn saith of Christ Matth. 3. 11. that hee will baptize them with the Spirit and with fire that is he will baptize you with that Spirit whose nature is as fire that will fill you full of spirituall heate and zeale and therefore it is said Act. 2. 3. that they had tongues as of fire and againe it is said that the Apostles were stirred up with boldnesse to speake that is when they saw God dishonoured this Spirit kindled a holy zeale in them it set their hearts on fire it set their tongues on fire so when the spirit enters into the heart of a Christian it will fill it full of heate and zeale the heart the tongue the hands the feete and all the rest of the parts will be full of the heate of the spirit And it is unpossible that any man should have true zeale except hee have the spirit therefore it is said that they spake with new tongues as the spirit gave them utterance they spake with a great deale of zeale of another nature and qualitie then they did before Well then examine what heat and zeale you have in your actions so much heate so much spirit Hee shall baptize you with the Spirit and with fire If you have the sanctifying Spirit you shall know it by the zeale that is in you in the performance of holy duties therefore I say this is an excellent signe whereby a man may know whether he have the spirit
profession hee makes of Christ that can winke at sinne and not bee moved at it and the Word nor prayer doth not kindle this holy Fire in him then certainely that man is a dead man there is no sparke of holinesse in him therefore I may say unto every holy man as they were used to say to Haniball that hee had fire in him but hee wanted blowing so I say unto you if you have the Spirit you have heate in you but if this heate doth not appeare at all times or at sometimes it is because it wants blowing for when they have a just occasion to exercise the strength of the inward man for Gods glory they will show that they have zeale in them and be hot and lively to good and not dead in sinne for this is the difference betweene a man that is dead and a man that is in a swone take a man that is in a swone if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead so if the Word will not worke heate in you it is a signe that you are more then in a swone you are already dead in the inward man it is said of the Adamant it will not be heated with fire so I may say if the Word will not heate you when you are rubbed with it is a signe you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are sanctified are not so zealous as are some hypocrites which is true yet I say it is no good argument to say that because counterfeit druggs and wares have the same sent and smell that the good wares have that thererefore they are as good or that the good wares have not the like but it were better to say that they have not the same and that the difference is in this that the affections have a false dye and glosse put upon them and so there is a false and counterfeit zeale and there is a true zeale As there may be yellow peeces counterfeit aswell as yellow peeces true mettall so there may be counterfeit fire as well as true fire this then I say men may bee sanctified and yet be milde and not of so hot and fiery a disposition They may not so burne in the Spirit as others doe but yet it is not good to conclude that it matters not therefore whether you be zealous or no for howsoever it is true in him yet it may be false in thee and know also that this meekenesse is joyned with much holy Zeale though it be not outwardly expressed for as certainely as where true fire is there is heate so where there is the Spirit there is zeale therefore examine whether you have heate in you if you have not you have not the Spirit The second signe whereby you shall know whether you have the sanctifying Spirit or no is this If you finde that you are not onely able to doe more then you could naturally but you have also holinesse joyned with it This signe I make of two parts because a man may do many things that may carry a show above nature and yet want holinesse but if they bee above nature and then have holinesse joyned with them then it is a signe that you have the sanctifying Spirit First I say it will make you to doe more then you could doe by nature it puts another manner of strength in you by which you are able to doe these things which before you were not able to doe as for example it will worke in you a patience above a naturall patience this wee see in Christ himselfe when he was crucified he opened not his mouth he was like a lambe he had more then naturall patience this is true in Paul Peter and the rest of the Saints Againe it works in us love above a naturall love therefore it is said that Christ was full of love hee had compassion on the multitude Againe it works in a man a joy more then naturall joy this wee see in Paul and Silas when they were in prison they sang for Ioy and the Disciples in the Acts rejoyced that they were thought worthy to suffer for Christ. Againe it workes in a man boldnesse above naturall boldnesse and therefore it is said Acts 4. 14. that they preached the Word with great boldnesse that is with a boldnesse above a naturall boldnesse and so Luther he was indued with this Spirit of boldnesse because else he would never be so bold in the defence of the truth if he had not had another Spirit in him Againe it workes in a man wisedome above a naturall wisedome 1. Sam. 18. 12. it is said of David that the Spirit of the Lord was with him and therefore Saul was afraid of him and so Abimelech feared Abraham because he saw in him a great measure of wisdome and discretion Againe it works in a man strength above naturall strength because with the strength of nature they have another added to it Againe it will make you see above a naturall sight therefore it is said they shall not need to teach one another but they shall bee all taught of God they shall see into the excellencies that are in God Now examine your selves whether you have the Spirit or no I say by this if you have this power to worke above nature For if you haue the Spirit you shall finde your selves able to keepe downe your lusts have power and abilitie to sanctifie the Sabbath power to pray power to heare power to conferre power to meditate power to love power to obey all above nature a power to forsake life and libertie riches and honour pleasure and all things if they come in competition with Christ which no man will doe except hee have the Spirit Secondly as it giues strength and other excellent qualities above nature so it addes unto it holinesse it puts a tincture and a good dye upon all your actions it warmeth the gift of the minde and puts the heart in a frame of grace many men have a kinde of strength but they want holinesse and sanctification with it now a man is said to bee a holy man when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse and joyned and united unto Christ wholly and totally then and not till then is a man a true holy man it is with a holy man in this case as it is with a spouse shee is separated from others and united unto her husband therefore they that have the Spirit have holinesse with it the vessels in the time of the Law they were holy vessels because they were appointed for Gods worship in like manner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aymes and ends to pitch upon Gods glory and this can no man doe till Christ bee
knowledge of Arts and Sciences by these he may see both into naturall and spirituall things in some measure but I say hee cannot see as hee should except hee have added unto this another sight which is the sight that the spirit brings and therefore it is called the opening of the eyes and the boring of the eares and it is the same that St. Iohn speakes of in Iohn 1. 5. That the light shone in darkenesse and the darkenesse comprehended it not before a man have this sight of the spirit whatsoever he sees yet it is with a great deale of darkenesse but when the spirit comes it drives away this darkenesse by giving us another eye to see thorow it And the darkenesse comprehended it not so that till a man have the spirit he doth neither truely see nor beleeve You cannot beleeve till you have the spirit but when you have got the spirit then you will beleeve in Christ. Wee preach Christ unto all and exhort you to beleeve but what is the reason that some beleeve and others beleeve not but because they doe not see they want the spirit to shew them sinne to humble them and Christ to comfort them and therefore Peter cals them purblind As men that are purblind cannot see things a farre off except they bee neere so men without the spirit are but purblind men that cannot see Christ and Grace and Salvation a farre off as neere but if they had the Spirit then they would see them neere hand that is you would see a marvellous beauty in Christ and holinesse it is that which the Apostle speakes of in 1 Cor. 2. 9. The eye hath not seene c. that is he saw them before but he saw them not in that manner hee sees them now they are represented unto him in another fashion Againe he sees them in another hue hee sees another beauty in them thus you see the sanctifying spirit openeth the eye of the understanding to see more A blind man might see if hee had but the faculty of seeing so a spirituall blind man will see when hee hath the spirit The third benefit that a Christian hath by the Spirit is this it breeds heavenly and spirituall effects in the soule as joy and comfort and the like and therefore in Iohn 14. he is called the Comforter First I say the Spirit will beget joy in the soule and therefore saith Christ hee will speaking of the Spirit lead you unto all peace and joy in beleeving now I make a difference betweene joy and comfort thus joy is unto the soule as a wall is unto a Citie the wall doth compasse the Citie and so is a defence for it that is it keeps pettie dangers out so doth joy it walles and fences the soule and keepes out many enemies that otherwise would destroy it 2. effect is comfort and this I call a Bulwarke because a Bulwarke is of greater strength to beate backe and keepe out any that shall besiege it and makes the Citizens more secure so comfort is the Bulwarke of the soule against the greatest temptations and tryalls it makes the soule secure resting upon Christ. 3. effect that the Spirit begets is boldnesse that is there is no true boldnesse without the Spirit Let Adam witnesse it aske him what boldnesse he had when hee hid himselfe from God and what was the reason of it but because he wanted the Spirit and on the contrary when the Disciples had received the Spirit they spake with boldnesse 4. effect that the Spirit begets is holy and heavenly desires in the soule therefore the Church in the Canticles when shee had got the Spirit shee had bred in her loving desires after Christ as in Canticles 1. 7. shee is marvellous inquisitive where to finde Christ for what is the reason that there is in men such a want of holy desires but because they have not this Spirit 5. effect that the Spirit begets is holy indignation that is holy anger it is an effect of the Spirit and therefore the Apostle saith in 2. Cor. 7. 11. what indignation or wrath this he speakes in the commendation of the Corinthians men will not be angry with sinne as evill till they get the Spirit 6. effect of the Spirit is holy affections it will make you to have heavenly affections to God to grace to the Saints therefore the Lord saith Ezech. 36. 26. I will give you a new heart carnall men they may doe something to make their children reverence them or to love them in regard of some domination they may proffer an object but they cannot beget holy affections this is the onely worke of the Spirit thus to change the heart 7. effect of the Spirit is this it will purge the soule it will cast out all rubbish out of the soule therefore the Lord saith that he will purge the sonnes of Levi as silver that is that they may be fit for the Priesthood he will purge out of them by the Spirit that which otherwise would make them unfit And David often in Psal. 51. vers 2. 7. prayes that the Lord would purge him wash him and cleanse him from his sinne and then after hee prayes for the restoring of the Spirit making the absence of the Spirit the cause of his uncleannesse 8. effect of the Spirit is this it kindles holy affections to good in us I said before that the holy Spirit workes holy affections in us but now I adde that hee kindleth those affections in us to good and this is that which gives us great advantage against sinne I say wee have no small advantage of the divell but great advantage when the heart is full of heavenly affections and that for these Reasons The first Reason is because the more holy affections the better man God accounts more of him a man is esteemed of God as hee hath or hath not holy affections a man is that which he is in his affections a man is not a good man because he knowea much but he is a holy man because he hath holy affections that is he is full of love to God to Christ and to the Saints The second Reason is because holy affections they are a meanes or a second cause of good they are the cause of good actions as for example for a man to suffer for Christ and yet not to doe it with holy affections out of love unto Christ it is nothing worth therefore when the affections are right they are drawne upward by the Spirit both to doe and to suffer The third Reason is because holy affections they widen the soule they make the soule large for when holy affections are dead in you the soule will begin to shrinke in even as cloath that is not throughly made when water falles upon it will runne in but if you stretch it it will come to the same length againe so when the
Spirit comes and workes holy affections they widen the soule and make it large and firme therefore that you may have large hearts in praier in meditation labour to get the Spirit that you may have holy affections kindled in you The fourth benefit that a Christian hath by the Spirit is this it will make the heart good because it is the proper worke of the holy Ghost to sanctifle the heart to cleanse and change and so make it good it is the worke of the Spirit to worke repentance in us a thorow change in us I call repentance a thorow change because men for the most part mistake repentance taking that for repentance which is no repentance men thinke that if they be turned this way and that way from this sinne and that sinne though it be not from every sinne and evill way that they have true repentance but they are deceived for repentance is a thorough change of the whole man consisting both of soule and body whereby the parts and faculties of both are turned a quite contrary way the heart is turned out of the way of sinne into the way of holinesse now that a partiall turning is not repentance I will make cleare by this comparison take any naturall thing that is of an earthly substance whose nature is to goe downeward yet you may force it upwards by meanes that you may use as for example water you know is of an earthly substance and the nature of it is to descend yet you see by the force and strength of the Sunne it is drawne upward first into vapors and then congealed into ice and snow and raine and then it will not rest till it descend againe but there is another ascent of the fire and that is upward and not forced but naturally doth ascend up even so a carnall man may doe the same things that a spirituall man doth hee may keepe downe some lust and he may forsake some evill he may forsake his drunkennesse and uncleannesse and his old evill haunts yea he may doe some good but yet he doth not forsake the evill neither doth he doe the good by the power of the sanctifying Spirit but by a naturall strength if he doth a good action it is by constraint he is forced by something Spirit is a free agent it workes freely of himselfe therefore to whom it goes it goes as a free gift Now that the Spirit is a free agent it appeares by this that reason makes man to be a free agent but it is the Spirit that gives reason therefore the Spirit must needs be most free Thirdly the Spirit must be a free gift by his carriage to them hee will save hee might have chosen the elder and not the younger hee might have chosen Esau and not Iacob or if he would have chosen the younger then hee might have brought him first out of the wombe but he will not because he is most free in his choice he will save Iacob and cast off Esau and so he might have chosen honourable and noble men to have both preacht the Gospell and to be all saved by the Gospell he might have chosen them only for salvation but he will not but the poore they shall receive the Gospell he will make choice of them for salvation he might have chosen Simon Magus aswell as Simon Peter but hee will not therefore you see he is free Fourthly the Spirit is free which appeares by the paucitie of them he choses he is at libertie he might have saved more but this shows his freedome he is not tyed to one more then unto another the winde bloweth where it listeth Iohn 3. 8. hee calles when and whom he will Let them come in that my house may bee full none shall come no more no lesse then I have chosen Fifthly the Spirit is a free gift which appeares by the prosecution of his decree both of Election and Reprobation nothing more free then the Spirit is he might as I said have chosen Esau and not Iacob for there cannot a reason be given wherefore he should chuse the one and not the other he will choose the wife and not the husband hee will choose the husband and not the wife hee will choose the childe and not the father and hee will choose the father and not the childe againe he will choose this man and that woman and not another man or another woman and what is the reason of it surely there can be no reason given of it but because the Spirit is free to choose and choose not thus briefely I have shewed you that the Spirit is a free gift Is the spirit a free gift and doth it worke freely then let them consider this and tremble that are not sanctified by the Spirit and in whom the spirit hath not yet wrought his good worke least they may seeme to be deprived Againe if the wind bloweth where it listeth then it stands you upon to doe as Millars are wont to doe to watch the opportunity and grind if the Spirit doth blow upon you if at any time the Spirit doth kindle any sparke of grace in you take heed of neglecting the opportunity doe not say in this case unto the spirit as Festus said unto Paul that you will heare him another time but bee sure if the spirit commands doe you runne or if he cals be sure to answer him least he call you no more I have often told you that there is a time when he will call you no more therefore thinke with your selves what a time of darkenesse and sorrow it will bee to you then when with the five foolish Virgins you shall be shut out of heaven and happinesse I say there is a time when he will sweare that you shall not enter into his rest and doe not onely labour and watch for the opportunity to take the Spirit when it is offered but labour to get the opportunity Vse the meanes whereby you may get him and for your helpe herein I will lay downe some meanes whereby you may get the spirit The first meanes to get the Spirit is this you must labour to know the Spirit for what is the reason that men doe not receive the spirit but because they know him not they doe not know him in his purity in his free working in his incomprehensible greatnesse in his increate holinesse and therefore they put off the working of the Spirit Men thinke that now their sinne in this kind is not so great as Simon Magus was it is true say they Simon Magus sinne was a great sinne and worthy of punishment because hee thought to have bought the Spirit with money but if wee well consider mens dealings now with the Spirit wee shall finde that the same sinne is committed now I say men thinke they doe not commit this sinne of Simon Magus when indeed you doe you know how great the sinne was in him and what a judgement was inflicted
by pronunciation against him and your sinnes are as great and the same but you know them not and therefore let us compare them together and you shall see that they are the same and all one and that in these three particulers First Simon Magus thought that the Spirit might have beene had at any time for he neglected the meanes and despised that presuposing that at any time with a small reward hee might get it of the Apostles what shall I give thee c. Even so when you put off the spirit is not your sinne the same thinking that you may have him when you will that you can have him at your pleasure to mortifie a strong lust a sinne that you would be rid of and for a sinne that is pleasing unto your nature you can when you will subdue it you can when you will forbeare it and is not this one part of Simon Magus his sinne Secondly Simon Magus thought it was in the power of men to give the Spirit What shall I give thee Peter for the spirit and is not your sinne the same doe not many men thinke that it is in the power of men to give the spirit when all the time of their life they will neglect the calling of the Spirit but in some great affliction when they lye upon their death beds then they will send for the Minister but not till then as if it were in his power to give the Spirit O Sir what shall I doe to be saved can you tell mee of any hope of salvation and the like Thirdly Simon Magus hee desired the spirit to a wrong end namely for his owne advantage That upon whomsoever I shall lay my hands they may receive the holy Ghost and doe not men do the like they desire to have the spirit and they could wish with all their hearts that they had him but yet not for a right end for Gods glory but for some carnall end of their owne that they may be reputed thus and thus but not to any other end For know that a man may desire grace but if the ayme of his desire be for his owne end the desire is sinne the same that Simon Magus was therefore I beseech you deferre not put not off the opportunity and remember what the Lord saith Hebr. 3. 15. to day if yee will heare his voice harden not your hearts this is the day now you have the opportunitie the candle is in your hands and you may light your soule by it the Word is neere you Well light your candles by it you may now light them whilest the fire is here but if you will not now how will you when the candle is out when you shall be either taken from the meanes or else the meanes from you therfore labour to know the spirit and judge aright of him if you would get him The second means to get the spirit is to beleeve and the best meanes to get faith is to be conscionable and constant in hearing the Word preached the preaching of the Word is a meanes to get the spirit and therefore the Apostle saith received you the Spirit by the workes of the Law or else by faith preached Gal. 3. You may know whether you have the spirit or no by this examine whether you have gotten faith by the preaching of the Word our Saviour saith that the tree is knowne by his fruit the branch cannot beare fruit except it receive vertue and strength from the roote so if we get not faith in Christ and be joyned with him wee shall never get the spirit therefore if you would get the spirit you must get faith for faith is the knitting and drawing grace it will draw the spirit into the soule and it will knit him fast unto the soule that he can never depart away from it faith will recover the Spirit if it seeme to want his power of working in the soule it will returne him if he seeme to depart away it will enlarge the heart if the spirit be scanted in it it will widen the narrow bottle of your hearts and you know what Christ said unto the woman in the Gospell So be it unto thee according unto thy faith therefore if you would get the spirit you must get faith in your hearts 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 meanes to get the spirit is an earnest desire joyned with prayer to desire and pray earnestly for the spirit is a meanes to get the spirit an instance of this wee have in Elisha servant to Eliah he earnestly desires and prayes that the Spirit of Eliah his master might bee doubled upon him not that hee meant that hee might have asmuch more againe but that hee might have a greater measure of the Spirit then other of the Prophets and hee did obtaine his desire for hee 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 Salomon desired wisedome 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 Luke 11. 13. That he will give the Holy Ghost unto them that aske him and this hee doth speake by way of opposition if you that are evill can give good things unto your children then much more will God give you his Spirit that is if a man will bee importunate for grace and the spirit as a child will be unto his father for bread then he cannot deny you But you will say if hee were my father and I his child 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 child To this I answer suppose thou be not his child in thy owne apprehension yet looke backe unto the 8. verse and see what Importunity doth though hee would not open the doore and give him that which he would have yet in regard of the importunity of him that asketh he will open and give him what he would have thus doe you though you may have a deniall sometimes no answer at all or an angry answer yet take no deniall and your importunity will at last prevaile with him and to incourage you against former runnings out from God the Apostle saith that he giveth and upbraideth no man Iames 1. 5. As no man meriteth at Gods hand so no man shall be upbraided with any failing to shame him he gives unto all men that comes unto him without exceptions of person without any gift freely and reproaches no man that is he will not lay before him either that which might hinder him from
is this seeing the object of godly sorrow is sinne whether there be any degrees of this godly sorrow To this I answer that howsoever sinne is the chiefest cause of godly sorrow yet notwithstanding it admits of degrees there are divers degrees according unto the apprehension of the thing conceived some sorrow more and some lesse according to the proportion of grace received every one in one degree or other but the cause in every one is properly sinne but these degrees of sorrow proceed from a three-fold cause First because God will give more grace unto one then unto another where he doth intend to make a great building of grace there hee will lay a deepe foundation of godly sorrow and on the contrary where he doth intend to bestow lesse grace there a lesser foundation will serve as in a temporall building no wise man will lay a great foundation to a little house but will proportion it according to his building Secondly because he seemes to love some above others hee expresses himselfe more unto some then unto others now where God will expresse a large measure of love there hee will worke a great measure of godly sorrow as a father loves that childe best that hee beats most Thirdly because some have a greater measure of knowledge then others some have received a greater measure of illumination then others now there is nothing more forceable to make a man humble then to be spiritually inlightned so long as a man or woman doth not come unto the true knowledge of sinne and the excellencies that are in Christ and grace he will never be humbled The seventh question is this what is the least measure of humiliation To this I answer the least measure of humiliation necessary is that which makes a man beleeve in Christ viz. makes him to flye unto him and to prize Christ above all things as the Prodigall he did not at the first goe unto his father but hee considered of it and when hee sees no way to escape then he saith I will goe unto my father so a Christian that hath the least measure of humiliation and godly sorrow it will make him to flye unto Christ the least measure will give him such a sight of sinne and such a glimpse of glory that hee will prize it above all things it will shew him that there is no way to escape hell but by going unto Christ that nothing will satisfie for sin but the blood of Christ nothing so excellent as grace and holinesse is it will tell him that he that will bee Christs Disciple must doe these two things First he must deny himselfe he must renounce all trust and confidence in any thing for salvation without Christ and hee must deny all abilitie to worke that which is good without the Spirit Secondly he must take up the crosse that is he must suffer what God will have him either in his name or body or goods this is the last measure requisite without which thou wilt not receive Christ and thus much for this last question Is it so that humiliation is so necessary to the right receiving of Christ and the Gospell this should teach us to consider our condition and estate whether we have this condition in us or no let every man by this try his condition whether he hath received Christ or no and this must not be outwardly but inwardly not a sorrow in shew but in substance and thinke not that a little sobbing and sighing will serve the turne a little ringing of the hands a few teares and a little hanging downe of the head but it must be a deepe humiliation such a humiliation that proceeds from the spirit in Romanes 8. 15. you have not received the spirit againe to feare but the spirit of Adoption you once had a slavish feare a feare contrary unto this true feare which was the spirit of bondage but you shall not have it againe but that humiliation shall proceed from another ground namely from the spirit of Adoption whereby you shall feare him not as a Iudge but as a Father therefore let every man enter into his owne heart and see whether this condition bee in him or no and thinke not to come unto Christ or to bee ingrafted into Christ without it for as I said howsoever it is not simply necessary on Gods part yet it is necessary on our parts because wee will not receive Christ and the Gospell till we be thorowly humbled And that you may see the necessity of this duty of humiliation I will shew you in five particulars that a man cannot receive the Gospell except he be humbled First a man or woman must be humble or else he will not receive Iesus Christ. To receive Iesus Christ is the first act of the Gospell and therefore we preach the Gospell generally unto all that whosoever will may have Christ but you must first receive him and this you will not doe till you be humbled till yee thinke you stand in need of Christ till then you will thinke the worke too great and wages too small as for example A woman must first receive her husband and bee united unto him before shee can bee made partaker either of his riches or honour so before a Christian can bee made partaker of the benefits of Christ he must deny himselfe and cleave wholly unto Christ and receive him so as to be ruled by him and to suffer for him But some men will say this is too much what must I so receive Christ that I must forsake all things for him To this I answer it is no marvaile though thou thinke so because thou art not as yet humbled but if thou wert humbled thou wouldest never sticke at any thing when a man is humbled hee is then in the condition that hee should bee both to deny himselfe take up the crosse and to follow Christ when a man is humbled then he cares not to bee trampled under foote for Christ to suffer disgrace reproach and shame for Christ but till then a man will not somethings a man will doe but not this therefore it is necessary to the receiving of the Gospell that a man be humble Secondly to receive the Gospell is to entertaine Christ into the soule hee that entertaines Christ so must retaine him and continue with him he must not take Christ for a day or a yeere but he must take Christ as a woman doth her husband for terme of life nay after life and that in such a manner with such a holy demeanor of himselfe that he may not give the least occasion of evill that may be to Christ. You must take heed of grieving the spirit and you must resist the workes of the devill if you contract with Christ you must takeheed of despising him take heed of giving the Spirit a non-plus And you must continue in all estates and keepe as the Apostle saith your profession
without wavering I say howsoever a man may practise and promise and doe much for Christ yet except hee bee humbled hee will not hold out and therefore we see in many that there are bubbles of grace as if they would retaine Christ and continue with him they doe something but they doe not persevere to the end like those in Hebr. 6. 5. that have tasted that is professed but fall away and this was the fault of the three grounds they received the Gospell but they continued not Christ entred not into them deepe enough Now the difference of the foure grounds was humiliation every ground was plowed but none plowed to purpose but the fourth ground when there is but an outward show of holinesse in a man it will not keepe his colour alwayes it may glister and carry a shew of the right stampe but when it comes to tryall it is but counterfeit but when the sanctifying Spirit comes and toucheth the heart of a Christian and hee is thorowly humbled hee will never loose his beauty hee is Gold try him how you will Thirdly to receive the Gospell is to take Christ and to part with all things for Christ making him his chiefest joy prizing him so that hee will loose any thing for him like that wise Marchant in the Gospell which when he had found the Iewell went and sold all that hee had and bought it there must be a prizing of Christ above a mans selfe hee must part with all things in the world with husband and wife with father and mother with brother and sister with friends with honour and riches pleasure and all things else and account Christ more then all things now this a man will not doe till he be humbled But you will say What must I forsake father and mother and wife for Christ or else I cannot have him this is a hard thing the worke is too great there is not sure such need of Christ or grace or at the least Christ will not impose such a burthen upon mee I answer yea you must forsake all these things if you will not you shall never have him this was the fault of the second ground there was both a receiving and a rejoycing in Christ and this was a good propertie but yet there was not joy enough because there was not humiliation enough the plow had not gone deepe enough and therefore it was that they continued not some things he would doe but not all things for Christ but when the heart is humbled that is when the plow hath gone deepe enough in humbling a man then hee will and not till then make Christ his chiefest joy Fourthly to receive the Gospell is to trust in Christ wholly to depend upon him both for grace and salvation and every thing else that is good he will labour to know the length and the height the depth and the breadth of the riches of Christ he will looke still unto the preciousnesse of Christ because he will not have his minde exercised about vaine and foolish things and this no man will doe till he be humbled no man will see his need till he be humbled hee feares nothing he thinks he stands in need of nothing but when a man is brought to see hell hee will cry for Christ and grace then hee will prize things according to their worth then he will see such excellencies in Christ that he never saw in any thing else such an infinitenesse of puritie and holinesse such aboundance of sanctification and redemption such joy such glory and such pleasure such love such content as is not in any thing else now he will deny the world profit or pleasure or any thing else and seeke depend and trust wholly in Christ. Fifthly to receive the Gospell is to doe and suffer what is commanded him as Paul in this place Lord what wilt thou have mee to doe as if he should say I am ready both to doe and suffer whatsoever thou wilt have mee and Paul was as good as his word as appeared by those reproches and sufferings that hee bare for Christ alwayes making ready to lay downe his life for Christ now such a disposition no man will have such a thing no man will doe till he be first humbled Yet as I said a man may doe some things as the dead hand of the Dyall it may perhaps point right at one stroke without the help of the master-wheeles but to goe round and misse none it cannot so a carnall man may hit upon some good dutie that God commands and refraine some sinne that God forbids but to goe thorow he cannot to take up reproach and disgrace to lose his credit to forsake his friends to lose honour and riches and pleasure this he will not doe till he be humbled therefore labour to see the necessitie of this dutie of humiliation or else you will not doe all things for Christ and labour to get the degrees of it and withall get the degrees of grace and that will increase spirituall sorrow and degrees of sorrow makes degrees of joy a man or woman that never sorrowes or never had the degrees of sorrow never truly rejoyced in Christ for as the spirit workes grace and grace workes true humiliation so true humiliation works joy therefore you see it is necessary againe there will be no suffering for Christ till there bee rejoycing in Christ a man will not either doe any thing or suffer any thing for that thing that he cannot delight in therefore labour to be humbled Now to helpe you in this worke I will lay downe some meanes by which you may come unto this humiliation of spirit The first meanes to get this humiliation is to get the Iudgement rectified because men cannot see sinne nor know it till then and men will not be humble so long as they remaine ignorant but when the judgement is rectified then hee knowes sinne to be the greatest evill Againe a man will not sorrow till he have a fit object for sorrow as a blind man cannot see any object so a naturall man is a blind man and hee must have new eye sight before hee can see sinne to sorrow for it as sinne and this is the rectifying of the judgement but when the judgement is rectified then it will sorrow for sinne and that in these respects First because sinne is of its owne nature evill because it is contrary unto the nature of good and of its owne nature is an enemy unto God The Philosopher saith if God bee the chiefest good then sinne is the chiefest evill from whence wee may thus argue that which is most contrary to God is the greatest evill but sinne is most contrary unto God therefore it is the greatest evill and the reason is because sinne is that which makes the creature most odious unto God No creature or thing so contrary unto the nature of men as sinne is unto God nothing makes God to
iudgements shall bee more if you be an example either of euill to others or evill to your selfe I say the greater you are in place the greater should be your care because the greater is your sinne Inferiors depend upon superiors consider I pray if you bee eminent in place what a good example from you will doe unto others that are under you and on the contrary what evill will follow from being carlesse and prophane they will marke you for an example to euill therefore you see that the greater conditions that you are in the more cause you haue to be humble The sixt meanes to get humiliation is this you must be earnest with God to get the spirit for this makes the law effectuall the flesh profiteth nothing it is the spirit that quickneth the law and the letter of the law will not worke grace in you no more then the flesh will except the spirit goe with it It is the spirit that alwaies enlighteneth the minde and workes a change in the whole man and puts new habits on the faculties and objects sit for those habits and here now appeares the difference betweene the Law and the Gospell nothing will make a man truely humble without the spirit If the Lord should speake unto you this day as he spake heere to Paul yet if the spirit did not shine into your hearts it would not bee effectuall to humble you it is not the word but the spirit in the word that is able to change you and make you new creatures I say if Eliah should preach unto you or one in the spirit of Eliah hee would never humble you except the spirit accompany it it will be but like the shaking of the earth unto the Iayler Acts 16. but it must bee the spirit that changes your hearts but when the spirit comes and gives but a glimps of that light in the soule then hee can cry to Paul Sirs what shall wee doe to bee saued Felix at the preaching of Iudgement can tremble but it is the spirit that opened Lydias hart to beleeue I say if you had Paul and Eliah and Iohn Baptist that came in the spirit of Eliah yet it were nothing worth if you get not the spirit therefore be ye earnest with God to get the spirit and never rest till you finde him in your soule and remember that there was a time when the Angel stirred the water at the Poole of Bethesda that they that first stepped in were healed of what disease soeuer they had So there is a time when the Lord turnes and when the spirit mooues the heart to good let vs make vse of this opportunity and strike while the Iron is hott and grinde while the the windes blow and watch euery opportunitie because the spirit will come and mooue the heart as the Angel did the water that so wee may first steppe in and bee healed therefore if you would get humiliation bee earnest for the spirit and you may haue him for asking it is Christs promise to give him if you want him it is because you doe not aske him aske therefore that you may have him and be humbled The 7th meanes is this that as we must get the spirit so we must adde the word it is true that the spirit is the only meanes to make us humble it is the efficient meanes without which nothing will humble us it is as true also of the word because the spirit makes the word as the instrumentall meanes to humble us and therefore if you would be humble you must joyne with the Spirit the Word and that you may have the word effectually to humble you you must doe these things First you must labour to get the saving knowledge of the word because it is the meanes to humble you that is the Word with the Spirit inlightens the soule for as a man that is in the darke cannot see any thing till hee have a candle so he that is ignorant of the Word he is in darknesse and cannot see his sinnes in such a manner as to humble him or as a man cannot see the motes that are in the house till the Sunne shine into the house though they were in the house before so hee that hath not the saving knowledge of the Word in his heart cannot see the severall windings and twinings and corners corruptions of his heart till by the Spirit he come unto the saving knowledge of the Word Ahab saw not the chariots and Horsemen of Israel which Micha saw because he was Ignorant of the Word and therefore the Lord saith Ierem. 31. 34. they shall know mee from the greatest unto the least they thinke they do know me but indeede they doe not but then they shall know me that is when I haue giuen them my spirit and by the spirit they haue attained unto the true knowledge of the word then they shall know me they knew me before and they knew sinne before but now they shall know sinne by the word in another manner then they did so Paul Rom. 7. saith I knew sinne by the law that is I knew sinne before but now I know sinne by the word in another manner then I did I saw it but not with that hew as I did before the law had made mee to see things in another colour then afore Labour as to get the spirit so to get the sauing knowledge of the word The Apostle saith 1 Cor. 2. 10. that the spirit searcheth the deepe things of God now these things are showne unto us by the word they are plainely discouered unto the soule in another manner then before Knowledge workes a deepe impression unto the soule of a Christian and searcheth into the corruptions of the heart into the diuers lusts of the flesh findes them poysonable and hence is humbled for where there is the greatest knowledge there is the greatest light and where there is the greatest light there is most filth seene and where there is most corruption seene there is greatest cause of humiliation therefore that the word may humble you labour to abound in knowledge Secondly as you must know the word so you must receiue the word as the word of God if you will haue the word to humble you you must receive it as Gods Word and from God for if it doe come unto you and be not received of you as the Word of God but as the word of man it will neither enlighten you nor humble you this is the difference betweene the word that is received as from God and the Word that is received as from men if you receive it as from God it will worke effectually in you it will make you to renounce the world it will worke feare and humiliation in you but if it come as the word of man it will be slighted by you it will take no solide roote in you it will wither and bring forth no fruite in you and therefore