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
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
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
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-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
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