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
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
or no. Now that a man may know this the better I will make it cleere by this example Take a bottle that is full of water and another that is full of Aqua-vitae looke upon them outwardly and they are all one in colour but if you taste the one is hote and lively but the other is cold and rawe so if you looke unto the outward formall actions of wicked men they have the same colour that the actions of the holy men have but if you taste them examine their lives and search into their hearts you shall finde a great difference the one of them it may be may seeme to have life and heate in them but they want the Spirit for they have neither a loathing of sinne nor power to resist sinne they may put a false colour upon their actions but it will not hold they may restraine some lusts for some ends but such cannot master and subdue them and it may heat a part of his heart but it cannot heat all his heart but where the sanctifying Spirit comes it heats all the soule kindles a holy fire in all the faculties to burne up sinne which is there And this was the difference betweene Iohn Baptists Baptisme and the Baptisme of Christ. Iohn would baptize them with water but Christ in the spirit and with fire therefore examine what heat there is in you against evill and what zeale there is in you to good are you cold in prayer in conference in the Communion of Saints it is a signe that you have not the spirit it may be you heare and reade and pray and conferre but see with what heat you doe them Is it with you in these things as the Apostle would have you to be in earthly 1 Cor. 7. 30. 31. To sorrow as if yee sorrowed not to use the world as if you used it not doe you performe holy duties with that coldnesse as if you cared not whether you did them or did them not doe you heare as if you heard not and doe you receive the Sacrament as if you received it not and doe you pray as if you prayed not and doe you love as if you loved it not then surely you have not the Spirit And on the contrary if you finde spirituall heat and zeale in you a nimblenesse and quicknesse to good it is a signe that you have the Spirit for it is the propertie of the Spirit to heate the soule therefore the Prophet saith That the zeale of thine House hath even eaten mee up Intimating I have such a measure of zeale wrought in mee by thy Spirit that I cannot see thee in the least measure dishonoured but I must burne with zeale Therefore examine what zeale you have for God and godlinesse are you hot for the things of the world and cold for grace and holinesse whatsoever you thinke of your selves yet you have not the sanctifying Spirit There is not a holy man or woman that belongs unto Christ but they have this holy fire in them and yet I would not have you to mistake mee as if every Christian did attaine unto the like heate and zeale as others doe For you must know that some have more some have lesse according unto the measure of the sanctifying Spirit that they have but this you must know that you must be full of heate full in some measure answerable unto the measure of the sanctifying Spirit but if you finde no heate at all in you then you have not a graine of the Spirit not to be hot is to bee luke-warme and luke-warmenesse is that which God hates it is a temper mixt which is both loathsome to nature and odious to God Revel 3. 15. the Laodiceans were neither hotte nor cold but luke-warme that is they had neither heate to good nor so cold as to forsake the truth Sinne and holinesse stood in aequilibrio together and they had as good a minde unto the one as unto the other now because it was thus with them therefore saith God I will spue them cut and then in the next verse hee exhorts them to be zealous and amend except you labour to bee hot in the Spirit you cannot be saved Titus 2. 14. the Apostle saith That Christ dyed that hee might purchase unto himselfe a people zealous of good workes this zeale must not bee a constrained zeale but a willing zeale and if there were no other motive to move men to bee zealous but this because Christ came to redeeme them for this end that they might be zealous for his glory if there bee any sparke of the fire of the Spirit in him it will burne at Christs dishonour and if Christ came unto this end to make men zealous then surely Christ will not loose his end but they that Christ will save shall be zealous therefore I beseech you labour to be strong in the inward man and labour to get the Spirit that you may be zealous but alas men have drunke too much of this Cup of giddinesse they thinke they need not be so zealous as they are but I say if you be not it is a signe that you have not the Spirit especially it stands men now upon if they have any holy zeale in them to show it I say it is time you should show it when you see such halting betweene two opinions show your zeale by hating and abhorring popery and by labouring to draw men from it especially now when we see men so desirous to goe into Egypt againe which is to be lamented in these dayes for which the Lord hath stretcht out his hand against us but where is our zeale what spirituall heate is there in us where are these men that at such a time would have beene hot and zealous nay where are the generation of these men surely they are all gone for there is no heate and zeale left it is true we abound in knowledge we have the same knowledge that they had but we want their zeale and spirit and we have the same gifts but we want their Spirit but let us now at length shew our selves to be in the spirit to have the Spirit in vs by our zeale against evill But you will say that many holy men that have the Spirit yet are not so hot and zealous against evill but are marvellous milde and patient therefore a man may have the Spirit and yet not bee zealous First to this I answer that holy men may have pits wherein they may be falne They may have drosse aswell as Gold and hence they may bee drawne by a strong passion and lust not justly to weigh sinnes aright whence ariseth remissenesse and neglect both in doing good and resisting evill but this in a regenerate man I call but a passion because it continues not for prayer and the preaching of the pure Word will recover this againe that is will recover his strength and make him zealous against sinnes but if you see a man whatsoever
such let them now humble themselves and seeke the spirit with earnestnesse that ye may be renewed that ye may be strengthned and quickned to good and received to favour againe but if you will not but continue in this condition still you have but a name that you are alive but indeed you are dead Rom. 6. 8. it is said that they that dye in Christ shall live in him if you once live the life of grace and have received the sanctifying spirit you shall never dye but live for ever in Christ this was the promise that Christ made unto his Disciples and in them unto every Christian that he would send the spirit and hee should abide with them forever Therefore examine if the spirit doe not remaine in you and make you constant in good it is not the sanctifying spirit The fift signe whereby you shall know whether you have the sanctifying spirit or no is this examine whether it be the spirit of adoption if it make you to call God Father then it is the sanctifying spirit Gal. 4. 6. We have received the spirit of Adoption whereby we cry Abba Father this is the property of the holy man no wicked man can call God Father because they have not amity with God they neither love God neither doth God love them The Apostle saith I doe this to prove or know the naturalnesse of your love they that have the spirit they have as it were a naturall inclination wrought in them to love God againe and delight in God and in the Communion of Saints and therefore our Saviour saith Iohn 4. 34. It is my meate and drinke to doe the will of my Father he that hath God for his father will serve him willingly without constraint as willingly as a man will cate meate A man will eate and drinke without wages he needs not have wages to doe that so he that hath the spirit he will delight in doing Gods will hee would serve God though he should give him nothing and this that God is our Father it will raise some like affections in us to love God againe so likewise in prayer to have God to be our father it raiseth some like affections in us whereby wee doe not onely beleeve that the things we pray for wee shall have but we have boldnesse also to come unto him as unto a Father which no man can doe till he have this Spirit of adoption Therefore examine with what confidence and boldnesse you pray with what reverence you heare with what affections you love examine whether you have the Spirit that doth make you to call God Father The sixth signe whereby you shall know whether you have the Spirit or no is this you shall know it by the manner of working if it change you and lye combating in you as Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh if you have the spirit you will have a continuall fighting and striving in the soule and this will not onely be against one or some more particular lusts but it will be against all that it knowes to be sinnes I say not that there is onely a striving or a suppressing but a lusting or a striving and suppressing by way of lusting because a naturall man that hath not the sanctifying Spirit may keepe downe a lust for some by-respects but it is not by lusting it is not because his heart hates it or suppresses it by another power then a naturall power for they retaine the love of sinne still but the opposition and resisting of sinne in the godly is by way of lusting because they hate the sinne and they fight against it with courage Therefore examine what lusting there is in you what hating of sinne and then see with what courage and power you goe about the subduing of it It is said that Iohn Baptist came in the Spirit of Eliah that is he came with that Spirit that is full of power you will fight but faintly against sinne except you have the Spirit Acts 4. they spake with great boldnesse that is they had greater power to speake then before therefore the Lord exhorts all men in Esa. 31. 3. trust not in them they are men and not Gods as if the very name of men were weakenesse they are men they have no power it is God that hath power and therefore trust not in them but in every thing labour to see the power of God in it and seeke for all spirituall power to good from God and examine your selves what power you have when you pray what power have you to goe through it to the end when you heare what power have you to edification when you see evill what power have you to avoid it when you are offered the profits and pleasures of the world what power have you to forsake them if they may proove hurtfull unto the inward man if you have strong lusts in you what power have you to suppresse and lust against them therefore you shall know by this whether you have the sanctifying Spirit or no by the manner of working of it The seventh signe whereby you shall know whether you have the sanctifying Spirit or no is this you shall know it by your carriage in your words and actions and by your Christian-like walking and holy conversation and this is the same that the Apostle speakes of when he would assure them of their resurrection unto life in Rom. 6. 8. If you dye with Christ you shall also rise with Christ againe if your actions be the actions of the Spirit proceeding from the inward man and have some resemblance with Christ shewing that you are dead with him then you shall rise againe to life with him and then in Rom. 8. 14. hee comes unto the workes of the Spirit so many saith he as are lead by the Spirit of God they are the sonnes of God that is they are lead unto all holy actions and then he comes in Gal. 5. 22. unto the first fruits of the Spirit the fruit of the Spirit is love joy peace c. well then examine whether you have the Spirit by the actions of the Spirit and by the working of the Spirit and by the teaching of the Spirit for it is the Spirit that is the Doctor of the soule that teacheth it all spirituall and saving knowledge and therefore the Lord saith you shall not need to be taught of one another for you shall be all taught of God that is mens teaching will never be effectuall to worke grace and holinesse in you except God teach you by his Spirit Now you must know that there is a twofold teaching First there is a teaching of beasts by man that they may bee serviceable unto men which may serve to put men in mind of this spirituall teaching for as God hath put such a nature into some beasts that they cannot choose but obey being
taught there is a kind of necessity laid upon them by God in the very instinct of nature so when the Spirit comes into the heart of a Christian it openeth another light in the mind which makes them to doe Gods will as hee teacheth them And therefore the Apostle saith That I need not to teach you to love for you are taught of God to love one another that is there is a kinde of necessity laide upon you therefore you must needs love I grant that sometimes a theefe may be in the high way but it is for a booty and a holy man may be out of the way he may have slipt aside the way but here is the difference the one sets himself of purpose to do evill but the other is forced unto evill unwillingly and you shall know the difference betweene these two in these things if a holy man have gone besides the way assoone as the passion or temptation is once past hee will returne againe unto the right way hee will not goe forward nor stand still but hee will returne but the other though in some sence he knowes it and is told that he is off the rule yet he cares not he will goe on forward therefore examine what fruits of the spirit doe you bring forth and what way doe you delight in are you in the way of holinesse Doe you delight to pray to heare to receive doe you love God and Christ and the Communion of Saints then it is a signe that you have the spirit but on the contrary if you follow drunkennesse and uncleanenesse and prophaning of the Sabbath and idlenesse and goe on herein as in your way you had never the spirit Againe consider what are your walkes that is doe you follow your old evill haunts now as fast as ever you did it is a signe that you have not the spirit Againe thinke not it will excuse you to say whatsoever your actions bee yet you have good hearts you must know that your hearts are much worse then your actions as I said before for if you had the spirit it would not be idle in you but as it makes the heart holy so likewise it sends forth holy speeches and actions unto the life The working power of the Spirit is excellently set forth betwixt Eliah and Elizeus In that story it is said that Eliah cast his mantle about Elizeus then presently Elizeus cryes out let me goe first and take leave of my father and then I will goe with thee Eliah might have well reasoned thus with him what have I done unto thee or what have I spoken unto thee that you should thus reply unto me as if I tyed thee to the contrary said I any such a word unto thee that thou must not goe but there was a kinde of necessitie laid upon Elizeus by the Spirit to goe with him and therefore hee brake out into these words that is the Spirit now entred into his heart that he was not now his owne man hee must goe whither the Spirit will have him and doe what the Spirit bids him and so we see in Acts 4. 20. when the Iewes came to Peter and commanded that he should not Preach Christ unto them he answereth that hee cannot chuse but he must preach Christ and in the beginning of the Chapter you shall see the reason of it They had received the holy Ghost and they spake boldly therefore you see that the Spirit is not idle but he is marvelous working and operative therefore examine what power you have what actions you have and what fruit you bring forth But you may say that sometimes the spirit seemes to bee dead in the heart therefore it is not alwayes working To this I answer that the property of the spirit is alwayes to worke and it doth alwayes worke but he may sometimes withdraw his actions of growing as when a temptation comes and you are taken in it there the spirit seemes to absent himselfe by with drawing his power but notwithstanding he workes still for at the instant there is lusting and labouring in you against it and afterwards hee gives you power to returne againe Againe it is not alwayes thus with you but sometimes thus much for this use The next use stands thus if the holy Ghost strengthens us in the inward man then let me exhort you above all things to seeke the Spirit because it will doe so what would a man desire either for the outward or inward man if he have the spirit he shall obtaine it would a man be inabled to pray would a man bee inabled to beare losses and crosses would a man master particular lusts is a man in bondage and would bee set at liberty from sinne is a man spiritually dead and numbe is a man spiritually affrighted with sinne would a ther they tooke away his strength and it weakens us because it drawes the affections away from God but when the spirit comes then it casts us into another frame as appeares if wee doe but compare these two places together Iames 4. 5. with Act. 20. 22. Saint Iames saith that the spirit lusteth after envy it labours to carry us head long unto the committing of sinne and to the doing of that which is evill but then comes the sanctifying spirit and it stayes us and makes us to lust after good that is it binds up our hearts and suffers us not to doe that which otherwayes wee would doe therefore examine whether you are bound with another spirit that you doe not the evill that you would then it is certaine that you have the holy spirit Therefore Paul in the place before named said that he was bound in the spirit for Ierusalem as if he should say the Spirit of God bound up my Spirit to goe that I cannot otherwise choose therefore what doe you meane to breake my heart doe you meane to hinder mee I tell you there is a kind of necessity laid upon me by the spirit and I must goe whatsoever doth befall me for it is the office of the spirit to bind up our spirits and therefore in Reuel 1. 10. It is said that Iohn was in the spirit that is he was compassed about with the spirit he was in the spirit as a man is in Armour it keepes I say our hearts in a spirituall disposition that it shall not doe the evill that it would The second benefit that a Christian hath by the spirit is this it enables a Christian both to see and beleeve the things that otherwise hee would not beleeve I gather it from that place of the Prophet Isai. 6. 9. where it is said seeing they should see and not perceive and hearing they should heare and not under stand they saw but they wanted another sight which is the sight of the spirit and therefore they cannot see a man may have great sight in humane things by learning and Philosophy and 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
Againe in Esa. 57. I dwell in the high and mightie place with him also that is of a contrite and broken spirit that is there is but two places that God delights to dwell in the one is in heaven and the other place is in a humbled heart now surely hee will not dwell there where he loves not for to dwell notes a speciall presence with them that is hee will not onely dwell in the heart but hee will make his presence to comfort the heart and againe in Esa. 66. I will bee neere unto them that are humble and that tremble at my words that is I will take a speciall care of them that are humble this readinesse of Christ to receive sinners is excellently set forth in the parable of the Prodigall How readily did the father receive a rebellious childe even so ready and much more ready is Christ to receive sinners that are humbled an example we have in David how ready was God to pardon Davids great sinne when he had humbled himselfe and the same we see in Peter and so here in Paul The reasons of this point are these The first reason is because mercy pleaseth him as it is in Micha I will pardon your transgressions because mercy pleaseth mee that is he delights to shew mercy to sinners and what man will not willingly doe any thing that pleaseth him The second reason is because mercy is naturall unto God that is it is his nature for although mercy be a qualitie in us yet it is a nature in God and what man will not willingly doe any thing that is agreeable unto his nature The third reason is because God is rich in mercy a man that is rich he will not respect the giving of a small gift but he will give liberally bountifully and it is for his credit to doe thus now if it be thus with men then how much more with God because he is the Store-house hath the fountaine in himself and therfore it stands with his honor to give liberally to be rich in mercy to his children The fourth reason is because God is our Father and you know a father hath a tender affection over his children and if it be thus with men then it is much more with God towards his children thou needst not to feare the missing of his mercy if thou be one of Gods children The consideration of this that God is exceeding mercifull should draw us close unto God that is is God mercifull then let us run unto him this hoping of mercy should winne us to come unto him for what is that which makes a Traytor or a Malefactor after Hue and cry to come in and lay downe the armes of Rebellion but the Proclamation of mercy and in hope of this he comes in Therefore when you heare that Christ is exceeding mercifull then come in only lay downe the armes of rebellion and you shall finde mercy Object Oh but saith some I would willingly come unto Christ but alas my sinnes are so many and so great that I feare Christ will not receive mee Answ. To this I answer what if thy sinnes be exceeding great and many yet they are not Infinite that is they doe not exceed the price payed for them But God is Infinite in mercy and therefore exceeds all thy sinnes Againe consider the abilitie and power of God he is able to make thee cleane and purge thee from all iniquitie and therefore feare not the greatnesse of thy sinnes only labour to finde the condition faith in thee and then come and take of Christ freely Secondly if God be exceeding mercifull then let men take heed that they wrong not themselves in regard of salvation by the neglect of those meanes whereby grace is got that is let men be humble and then let them know that Christ is mercifull And that you may not put off repentance and the getting of grace consider these particulars The first thing is this take the time and opportunitie when grace is offered that is it will bee good for you to strike while the Iron is hot and grinde while the winde blowes and saile when there is a faire gale so it is good to follow the spirit in its motion for as there is a time when the spirit is offered so there is a time when the spirit may not be got and therefore it is that this time is so insisted upon so often in Hebr. 3. To day if yee will heare his voyce c. that is there is a time when God will not be found of us though wee would give a world to have but one motion of the spirit againe one moment of repentance one offer of grace but you shall not well then now you have the time and opportunity that is the day of salvation I offer you Christ and salvation and you may have him if you will but receive him that is if you will but suffer him to rule in your hearts if you will but acknowledge him to bee your Lord and King you shall have him whatsoever thou art or hast beene for the time past onely if you will be a new man for the time to come but if you will not receive Christ now but refuse him there shall a time come when thou wouldest receive him but then thou shalt not Remember the five foolish Virgins Matth. 25. They were shut out of the marriage chamber and so maist thou if thou now refuse him Secondly consider that repentance is not in thine owne power that is it is a turning of the heart and casting of a man into a new mould the setting of the heart the right way and withall know that there is a false repentance Cain and Esau and Iudas repented as well as Paul and Peter and David but the one proceeded from the Spirit and the other from the flesh it must be sound repentance if it be acceptable now this no man can doe of his owne power and strength except there bee a supernaturall worke of grace in the soule There are two causes why God doth afflict his children First God afflicts his children because of some scandall I speake now of Gods children and thus David was afflicted because he gave a just occasion of scandall in the matter of Vriah therefore God afflicts him Secondly to weane them from the world because God knowes till they be humble and basely esteeme of themselves and the world they will not prize Christ or grace but when they are throughly humbled then they will come in and take Christ and therefore it is that wee preach Christ generally unto all that whosoever will come and take him may have him and therefore this is the question that wee move and propound unto all men whether they will receive Christ that is whether they will take him above all things for better or worse to bee their Lord Master and King if they will thus receive him they