desires which have beene formerly set to get other things and now wholly imploy them for the getting of this strength and so much the rather because other things are but as the huske without the kernell or as the scabberd without the sword which will doe a man no good when hee stands in need of them as for example to bee strong in riches and honour and credit and and yet this is all the strength that most men desire will doe no good when yee come to wrastle with sinne and death But for to be strong in the inward man who seekes or enquires after it I know you would be strong in all earthly strength but I beseech you above all things labour to be strong in the inward man It is the folly weakenesse and sicknesse of men they looke all without the doores unto the strength of the outward man oh that I could but perswade you as I said before to gather the rest of your thoughts and desires together and set the soule in a frame of grace that you may mortifie these inordinate affections which keepe backe the strengthning of the inward man as covetousnesse pride pleasure love of vaine glory and the like then it would bee but an easie worke and no burthen unto you to strengthen the inward man but here men sticke the way is too narrow it is a hard matter to perswade men unto it that there is such excellency in the one and not in the other that grace is the better part Therefore that I may the better prevaile with you to strengthen the inward man I will lay downe some motiues to perswade you to it The first motive to move you to strengthen the inward man is because your comfort lyes most in the inward man even all your comfort and therefore to strengthen that is to adde unto your comfort as for example the Sunne brings comfort with it because it brings light therefore the more light the more comfort so the more of the inward man you have the more light and ioy Now the reason wherefore the inward man brings the most comfort is because it is the greater faculty and the greater the faculty is the greater is either the joy or the sorrow as for example take a man that is troubled in minde None so humble so penitent so sorrowfull as he and therefore it is said that the Spirit of a man will beare his infirmities but a wounded spirit who can beare a man may be able to beare any outward trouble but the griefe of a troubled mind who can on the contrary take a man that is at peace with God who so joyfull and comfortable as he now the outward man is the lesse faculty and therefore it is capable of the lesse comfort it doth not in any measure know what true comfort and ioy there is in the inward man Againe what joy the outward man hath in outward things it is but in the opinion of the inward man they comfort no more but as they are esteemed of the inward man if the inward doe not esteeme them as worthy the reioycing in they will not bring comfort Againe all the paines and labour that you bestow on the outward man is but lost labor that will bring you no great advantage but the strength of the inward man will arme you against losses and crosses and reproach that you shall meete withall in the world whilest you are in the way to heaven Againe consider that though you bee strong in the outward man yet you are moveable subject to shaking and fleeting but it is otherwayes with the inward man it makes a Christian sted fast and unmoveable it will so establish the heart in grace that he will stand firme unto Christ in all estates It is with the outward man as it is with the Seas though the strength of the streame runne one way yet if the wind blow contrary it moves and stirres and strives and disquiets it so when losses and crosses come they breake the frame and strength of the outward man but the inward man is like the dry ground let the winde blow never so violent yet it moves not it stands firme Againe in the abundance of outward things there is no true contentednesse Neither in the want of them where the strength of the inward man is is there cause of dejectednesse This we shall see in Adam and Paul Adam though hee was lord of all things and had the rule of all the creatures yet when hee was weake in the inward man what joy had hee nay what feare had he not when he hid himselfe in the Garden Againe looke upon Paul in the want of these outward things he is not dejected at all as in Acts 16. 25. it is said that when Paul and Silas were in prison in the stockes the prison rung for joy now what was the reason of it but this because they were strong in the inward man And therefore you see that all true joy is that which comes from grace within and when you rejoyce in that your rejoycing is good you stand then upon a good bottome Alas you thinke to have contentment in your riches but you will be fooled by them they will deceive you if you build upon them you will build without a foundation and goe upon another mans legges now were it not farre better for you to get legges of your owne and build upon a sure foundation and this you shall doe if you will strengthen the inward man Againe consider that if you doe not strengthen the inward man you will have wicked thoughts in your hearts and evill actions in your hands were it not better to bee strong in the inward man and to have holinesse and grace in the heart Let this therefore move you to strengthen the inward man because your comfort lyes most in the inward man Thus much for the first motive The second motive to moove you to strengthen the inward man is this if you labour to strengthen the inward man you shall thereby please God If a man had never so much strength yet if it be not the strength of the inward man hee cannot please God he cannot performe any holy dutie in such a holy manner as God will approove of and therefore the Prophet saith That God doth not delight in any mans legs He cares not for any mans strength be it never so great and excellent except it be the strength of the inward man and on the contrary hee regards the holy man with his strength though outwardly weake as in Esa. 56. 2. I will dwell with him that is of a contrite and humble spirit hee that is of a contrite spirit he is spiritually strong and therefore I will dwell with him now what is the reason that men seeke so much the favour of Princes but because they may be exalted unto honor then why should not you much more labour to be in favour and have familiaritie
feare there is in them the root of comfort remaining There are many examples that may bee brought to prove the same but I know none like that of our Saviour Christ who although he was in such unspeakeable horror of conscience that it made him cry out My God my God why hast thou for saken mee yet this horror was mingled with faith comfort and the assurance of Gods favour So Gods Children may have such sorrow and be so drunken with wormewood that it may make them not to know what to doe yet in all this griefe the fire of Gods love is not quite extinguished but there are some sparkes thereof remaining under these ashes Here is a Caveat to be given of two things First Let those that are in this disposition of minde take heed of that that Satan in this condition may labour to bring us unto for then they are in a disease and those that are in a disease incline unto some thing Take heed then of polluting the Sabbath and other sinnes that hee may intice thee to for Sanus and AEger differ the one desires one thing the other another Secondly Something must bee done positively for the healing of our griefe when that we are in sorrow wee must pitch it upon the proper object to wit sinne and put away all worldly sorrow for that bringeth death but sorrow for sinne that bringeth life All these things thus being expounded the point is manifest That sinne and Gods wrath being charged on the conscience are exceeding terrible Indeed when the burthen lyes on the ground we feele it not but when it lyes on our shoulders So before this horror is charged on the conscience wee feele it not but then is it exceeding terrible It is with griefe as it is with joy There are three things in all joy 1. There is a good thing 2. There is the conjunction of that good thing to us 3. A reflect knowledge thereof So also in griefe there are threethings 1. There is a bad thing 2. The conjunction of that to us 3. The reflecting of the understanding whereby we know the hurt that comes to us thereby When a man feeles and sees and knowes his sinne then is it unsupportable and the reason thereof is because that then a mans spirit is wounded and cannot beare it selfe The Reasons of this point are these three First because that sinne and Gods wrath are in themselves the greatest evill as righteousnesse and Gods favour are the greatest good Men may thinke that punishment were the greatest evill but it is not for that is but the effect of sinne sinne is the cause thereof now we know that the cause is alwayes greater than the effect Now when God shall open our eyes to see this sinne and Gods wrath then it will be an insupportable burthen This is the reason that at the day of Judgement the wicked shall cry Hils and Mountaines fall upon us to hide us from the presence of the Judge because that then God shall open their eyes to see their sinnes which if hee should doe now while they are here on earth would make them cry out as much As it is with comfort so it is with griefe If we know not of it it affects us not As the Army that was about Gebezai it comforted not him because hee saw it not So for griefe although hell and damnation be about us yet if we see it not wee doe not regard it The second Reason is taken from Gods manner of working on the spirit of the creature hee then leaveth it now wee are to know That the greatest comfort the Creature hath is the fruition of Gods presence the greatest griefe is his absence if we want that wee are deprived of all comfort as if the Sunne be absent wee are deprived of all light If there were but a little comfort remaining that would serve to hold the head above the water but if all comfort bee gone it then presently sinketh The proper object of feare and griefe is the absence of good and prelence of evill and both them come by the privation of Gods presence The third Reason is taken from the nature of conscience it selfe when it is awakened because that then it is sensible of the least sinne for every faculty as it is larger so it is more capable of joy and griefe therefore men are said to be more capable of joy and griefe than the bruit beasts and in man the soule is more capable than the body and in the soule conscience of all other parts most capable and as the conscience is capable of the greatest griefe so also of the greatest comfort it is capable of the peace of God which passeth all understanding And surely this horror of conscience is nothing else but a sparke of hell fire which the Heathen had some inkling of when they sayd they were exagitated with the furies Seeing then that the wrath of God is thus insuppartable this should teach us in all things especially to labour to keepe a good conscience and to labour to be free from the guilt of sinne if the wrath of God be the greatest evill then should the whole streame of our endevours be to take heed thereof by labouring for to keepe a pure conscience Proportion your care herein to the good that will come thereby it will bring the unspeakeable comfort without this labour to keepe a good conscience thou wilt neuer have thy heart perfect therefore labour for it consider the good it bringeth Men busie their heads here to the utmost for other things as for Learning Credit Riches Honour and all because they thinke that they are worthy their labour Let us then but consider the fruit that this peace of conscience will bring let us but gather up our thoughts that are busied so much about other things and but consider this a little which if men would but doe they would spend more time about it then they d ee for now these things are done but by the bye and have not that tithe of the time spent about them that should be which we spend about other things But let such know that it is but a folly to goe about that worke with a finger which requires the strength of the whole body When this worke of the building of grace doth require the whole strength of a man and we put not our whole strength thereto it is no marvell if we doe not prosper therein Let us therefore seriously consider our wayes let us consider with what tentations the Devill daily assayeth us Consider that it were as good get ground of the raging Sea as of raging lusts Consider these things with thy selfe I am verily perswaded that the chiefest cause why there is so much deadnesse in those that belong unto Christ is because they consider not their wayes Take time therefore to consider thy wayes It is no wonder to see men complaining of their weaknesse when
repentance may goefarre 1. If we consider the substance of it 2. If we consider the concommitants First if we consider the substance it may goe farre for 1. He may seriously consider his wayes 2. He may have a kinde of sorrow for his sins 3. He may sue for pardons for his sinnes as doe many hypocrites 4. He may desire faith and repentance as Francis Spira did But here wee must know that there is a twofold desire of faith and repentance First from a selfe-love not out of a love to the graces but feare of hell and this may be in false repentance Secondly From a love to the graces having sensibly tasted them this desire is grace 5. There may be an amendment for a time as did Saul and Pharaoh 6. He may come to that passe that if the sinne were to be committed againe he would not doe it for all the world as Iudas Secondly Trve repentance and false are very like in respect of their concomitants 1. This false repentance may cause a remorse yea it may bring forth teares as we may see in Saul 1 Sam. 24. 17. he lift up his voice and wept 2. This false repentance may cause confession freely and fully as did Pharaoh Exod. 9. 27. taking shame to himselfe and ascribing glory to God thus did Saul 1 Sam. 26. 21. he confessed that he had sinned exceedingly so that one would have thought that it had beene true 3. It may cause them to fast and pray for pardon as did Ahab 1 Kings 21. 27. but it was not in truth but onely in the time of his misery 4. They may come to Restitution as Iudas did 5. They may bring forth some fruits of amendment of life so that verie farre this false Repentance may goe as the second and third ground And now behold true Repentance in substance and concomitants what can you finde more in it hence it is that so many are deceived with false repentance which is so like the true but bring them to the touchstone and you shall finde a broad difference betweene them as after you shall see Now the Reasons of this Point are taken from the false grounds from whence repentance comes which are these 1. It comes from selfe-love when sinne proves hurtfull and the hurt is neere at hand then it may worke but all out of selfe-love An hypocrite when he finds fire in the sinne hee throwes it away but when once the fire is out of the coale hee will play with it and foole himselfe hee feares onely the fire not the foulenesse of sinne he hates the sting not the sinne 2. This repentance comes from the common gifts of the holy Ghost which a carnall man may have as First Hee may disapprove the foulenesse of sinne Secondly Hee may hate the uglinesse thereof But here we must know that the light of nature is extinguished in some more then in others as no doubt but that it was rife in Iudas When sinnes rightly are propounded to us farre we may goe in false repentance Thirdly their repentance comes from the beauty sweetnesse and excellency a carnall man may finde in Gods wayes which may make him amend and turne unto God for a while as in the time of Iohn Baptist they confessed and turned to him but it was but for a while the reason was because he was a burning and a shining light and they rejoyced in his light So the second ground found a sweetnesse in the Word and left all but yet returned as 2 Pet. 2. latter end Some in the excellency of Preaching may see a sweetnesse and rejoyce a while but yet returne againe to their sinnes Fourthly Their repentance may arise from a good Family company or Ministry Thus Ioash 2 Chro. 24. good while Iehojada lived which seemes to be thirtie yeeres so Vzzia 2 Chro. 26 was good all the dayes of Zacharia so many are good while they are under carefull Governours and in good company so long as good meanes last they will be good I cannot compare such men better then to the Swine which whilest they are in faire meddowes keepe themselves cleane which is no thanke to them but the place but as soone as they come to the mire they tumble in it so will these men so soone as opportunitie is given them 2. So likewise confession may arise from false grounds First from passion being in good moods they confesse sometimes not otherwaies but sound humiliation as a spring makes us alwayes ready to confesse Secondly From some evident discovery of his sinnes when the light shines so in his eyes that he cannot but confesse as Saul when he evidently saw Davids kindnesse could not but confesse Thirdly From some extorting cause as here did Iudas when God and his conscience prest him to it so did Pharaoh when he was under the racke Thirdly Restitution may also arise from false grounds There was a great difference betweene the restitution of Iudas and Zacheus Iudas was sicke and opprest with his silver peeces as a man of meat in his stomacke therefore no wonder though hee would be rid thereof but Zacheus did it most willingly and freely This sheweth unto us the vanity of the Popish doctrine which makes but three parts of Repentance Confession Contrition Satisfaction all these had Iudas yet who can say he truly repented one may doe all that they say yet be damned Let men then looke to themselves that have not gone as farre as Iudas namely have not repented confessed and restored for though these be in false repentance yet are they in true also onely in false there are these onely in true there is these and more also for as the guilt in counterfeit gold which makes it like the true is good so the fault is that it is not throughout such as the outside is so these things in false repentance are good the fault is that their grounds are not good also And againe they which have gone as farre as Iudas and seeme to have repented let them try themselves and take heed they be not deceived Now there are two things that hinder us from judging aright of our estate 1. Vnwillingnesse to search 2. Unability to judge First Unwillingnesse to search and the causes of that are these First because they have beene long sure and others so judge of them and therefore now they are loath to call in question their estate But let such know that nothing can establish their state more for either your repentance was sound and then the more comfort unto you if you search or else it was not sound and then the sooner you discover the falsenesse thereof the sooner you may amend it 2. It is because they are unwilling to make their hearts fully sound they would not be perfect they will have some sinne to dally with but this is great folly in men for want of one steppe more to misse heaven and to make shipwracke in the haven of their happinesse Secondly inabilitie
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
he sets forth the actions of wicked men therefore let not this excuse hinder you from being humble because you doe good Secondly the second deceit or pretence is this they say they have as good meanings as the best whatsoeuer they may speake and they have as good harts as the best whatsoeuer they doe and therefore they are humble enough that is they neede no more humiliation To this I answer briefely you lye for if your actions be naught your heart is worse and if your speeches bee rotten your meaning is farre worse then either thy action or thy speech if your speeches bee rotten and smell of hell and yet say that you meane better or that your meaning is better then you outwardly expresse it is false for we say that if wee see sparkes of fire come out of the chimney we conclude that the fire within is farre greater so if thy speeches and actions be bad thy meaning is worse there is a greater fire within actions are but the fruits of the heart or branches that proceed from it Now in a naturall plant wee say that if the fruit bee bitter the root is much more bitter because the cause is alwaies greater then the effect euen so if thou hast naughty speeches and actions if there be bitternesse in them thy meaning hath much more bitternesse in it because it is the root from which these spring therefore let not your good meaning keepe you from being humble Thirdly the third pretence is this they say it is their nature to bee thus and thus they haue a naturall inclination vnto some particular sinne and therefore they thinke that God will bee mercifull unto them in that thing and they neede not to be humbled To this I answer that this pretence of yours aggravates your sinne the more for the more inclination that there is in your nature unto any particular sinne the greater is the sinne for inclination with consent is more odious unto God then a violent lust not consented unto which may sometimes breake out in a regenerate man without full consent the more inclination the more cause of humiliation this did David hee adds unto his sins his inclination to sinne to aggrauate them the more and to humble him the more as if the inclination gaue a greater strok upon his conscience then the action it selfe as in Psal. 51. I was borne in iniquity and in sinne did my mother conceiue me that is that which makes my sin the more heynous and offensiue unto God is this because it proceeds from a naturall inclination of my corrupt nature it was borne with him and it grew up with him and this was that that troubled him and thus it is with every regenerate man Secondly to this I answer that when a man hath any inclination unto any sinne there is not such an inclination but it is or may bee restrayned by the minde but if the mind giue consent then like woade it adds unto the colour and makes the sin the more inexcusable because there is no reluctancie in the will against it but yeelds it strength unto the inclination therefore if you doe thus you add transgression unto the sinne take heede of plucking away your strength in resisting your naturall inclinations for know that it is one thing to be beset with sinne and another thing to consent unto it therefore let your inclination of nature be as it is a cause to humble you and not to keepe you from humiliation The fourth deceit or pretence is from their conditions which keepe them from beeing humble especially in the younger sort who thinke themselues in such condition that they haue a kinde of priviledge and neede not to bee humble therefore the wise man Eccl. 11. well knowing the folly of youth and what a vaine thing it will bee to reclaime them from their sinnes saith Reioyce O young man in thy youth as if hee should say for you young men it will bee a vaine thing for mee to speake unto you you will not forgoe your pleasures and your lusts and bee humbled therefore for your parts reioyce that is take your fill goe on in that course that you will not bee reclaymed from But yet remember that for all these things you must come to iudgement that is you shall bee called to an account for all your vaine and sinfull pleasures and humbled for them if not humble To this I answer for any man to thinke that hee may have excuse for sinnes because hee is in such or such a condition except they bee sinnes of infirmity hee is a foole hee never knew for what end hee came into the world for example Is thy condition greater then others art thou richer or more honourable or wise or more beautifull or strong then others are thou hast the greater cause to serve God and bee humble and that for these reasons First because you haue more accounts to make up then others have and againe you haue more wages then others have and therefore you are more inexcusable if you be negligent and carelesse where much is given there much shall be required you are bound with greater bonds and therefore your forfeits are much greater if you breake with God if a Master giue great wages vnto his servant it will bee but a vaine excuse a false reasoning if hee should thence conclude that therefore he may be more carelesse then others nay rather he should conclude the contrary that because my Master doth thus and thus for me therefore I ought to be more careful and diligent then others and if it be thus before men how can you imagine that this will excuse you before God Secondly you had more neede to bee humble because your knowledge is or should be the more and therfore in Ier. 5. 5. saith God I will goe into the house of the great men for they know my name that is they have more time to get knowledge then others haue that are in meaner conditions they haue not such meanes such time such opportunitie to get knowledge as you haue they have many outward hinderances which you have not but these have broken the yoke wherefore a Lyon shall slay them and that is because they be ignorant I will not excuse them I will take a strict account of them because they ought to know me better then others that have not the like meanes that are not freed from the distracting cares of the world as they were therefore let all in high places labour to excell in grace and abound above others in spirituall knowledge and take an example from the Nobles of Berea as they were more honorable then others in regard of place so they were above others in regard of grace they searcht the Scripture they abounded in spirituall knowledge Thidly consider that as your wages are more and your talents are more and your accounts are more so likewise your